Then & Now · 9 of 10
Chapter VIII
Chapter VIII
The Last General Direction: Keep the Word of Christ’s Patience
The Directions inſiſted on, in the former chapters are ſuch as are partly given us, in their ſeverall particulars, up and downe the Scripture; p. 143 partly ariſe from the nature of the thing it ſelfe; There is one Generall direction remaines, which is comprehenſive of all that went before, and alſo addes many more particulars unto them; This containes an approved antidote againſt the poyſon of Temptation; a Remedy, that Chriſt himſelfe hath marked with a note of efficacy and ſucceſſe that is given us, Revel. 3. 10. in the words of our ſaviour himſelfe to the Church of Philadelphia. Becauſe (ſaith he) thou haſt kept the word of my patience, I will alſo keepe thee from the houre of temptation, which ſhall come upon all the world, to try them that dwell in the earth; Chriſt is the ſame, yeſterday, to day, and for ever; as he dealt with the Church of Philadelphia, ſo will he deale with us; if we keep the word of his patience, he will keepe us from the houre of Temptation. This then being a way of rolling the whole care of this weighty affaire on him who is able to beare it, it requires our peculiar conſideration.
The directions insisted on‸ in the former chapters are such as are partly given us, in their several particulars, up and down the Scripture; partly arise from the nature of the thing itself. There is one general direction remains, which is comprehensive of all that went before, and also adds many more particulars unto them. This contains an approved antidote against the poison of temptation,—‸a remedy that Christ himself hath marked with a note of efficacy and success‸. It is given us, Rev 3:‸10, in the words of our Saviour himself to the church of Philadelphia. “‸Because‸,” saith he, “‸thou hast kept the word of my patience, I will also keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell in the earth.” Christ is “‸the same‸ yesterday, today, and for ever.” As he dealt with the church of Philadelphia, so will he deal with us. If we “‸keep the word of his patience,” he will “‸keep us from the hour of temptation.” This, then, being a way of rolling the whole care of this weighty affair on him who is able to bear it, it requires our peculiar consideration.
And therefore, I ſhall firſt p. 144 ſhew what it is to keep the word of Chriſts patience, that we may know how to performe our duty; then how this will be a meanes of our preſervation, which will eſtabliſh us in the faith of Chriſts promiſe.
And, therefore, I shall ‸ show‸,—(1.) What it is to “‸keep the word of Christ’s patience,” that we may know how to perform our duty; and, (2.) How this will be a means of our preservation, which will establish us in the faith of Christ’s promise.
The word of Chriſt, is the word of the Goſpell; The word by him revealed from the boſome of the Father. The word of the word; the word ſpoken in time by the eternall word. So it is called, the word of Chriſt. Col. 3. 16. or the Goſpell of Chriſt. Rom. 1. 16. 1. Cor. 9. 12. And the doctrine of Chriſt. Heb. 6. 1. of Chriſt, that is, as its Authour, Heb. 1. 1, 2. and of him, as the chiefe ſubject or matter of it, 1 Cor. 1. 20. Now this word, is called the word of Chriſts patience, or tolerance, and forbearance, upon the account of that patience, and long ſuffering which in the diſpenſation of it, the Lord Chriſt exerciſeth towards the world, and all perſons in it; and that both actively, and paſsively; in his bearing with men, and enduring from them.
(1.) The word of Christ‸ is the word of the gospel; the word by him revealed from the bosom of the Father; the word of the Word; the word spoken in time by the eternal Word. So it is called “‸The word of Christ,” Col‸ 3:‸16; or “The gospel of Christ,” Rom‸ 1:‸16, 1‸ Cor‸ 9:‸12; and “The doctrine of Christ,” Heb‸ 6:‸1. “‸Of Christ,” that is, as its author, Heb‸ 1:‸1, 2; and of him, as the chief subject or matter of it, 2 Cor 1‸:‸20. Now, this word‸ is called “The word of Christ’s patience,” or tolerance‸ and forbearance, upon the account of that patience‸ and long-‸suffering which, in the dispensation of it, the Lord Christ exerciseth towards the world, and to all persons in it; and that both actively‸ and passively, in his bearing with men‸ and enduring from them:—
p. 145 1. He is patient towards his Saints, he beares with them, ſuffers from them. He is patient to us-ward, 2. Pet. 3. 9, that is, that believe. The Goſpell is the word of Chriſts patience even to Believers. A ſoule acquainted with the Goſpell, knowes that there is no Property of Chriſt rendred more glorious therein, than that of his patience; That he ſhould beare with ſo many unkindneſſes, ſo many cauſeleſſe breaches, ſo many neglects of his love, ſo many affronts done to his Grace, ſo many violations of ingagements, as he doth; it manifeſts his Goſpell to be not only the word of his Grace, but alſo of his patience. He ſuffers alſo from them, in all the reproaches, they bring upon his name and wayes: and he ſuffers in them; for in all their Afflictions, he is afflicted.
[1.] He is patient towards his saints; he bears with them, suffers from them. He is “‸patient to us-ward,” 2‸ Pet‸ 3:‸9,—‸that is, that believe. The gospel is the word of Christ’s patience even to believers. A soul acquainted with the gospel knows that there is no property of Christ rendered more glorious therein‸ than that of his patience. That he should bear with so many unkindnesses, so many causeless breaches, so many neglects of his love, so many affronts done to his grace, so many violations of engagements as he doth, it manifests his gospel to be not only the word of his grace, but also of his patience. He suffers also from them‸ in all the reproaches‸ they bring upon his name and ways; and he suffers in them, for “‸in all their afflictions he is afflicted.”
2. Towards his Elect, not yet effectually called. Revel. 3. 20. He ſtands waiting at the doore of their hearts, and knocks for an entrance. He deales with them by all meanes, and yet ſtands and p. 146 waits, untill, his head is filled with the dew, and his lockes with the drops of the night, Cant. 5. 2. as enduring the cold and inconvenencies of the night, that when his morning is come; he may have entrance. Oftentimes for a long ſeaſon, he is by them ſcorned in his perſon, perſecuted in his Saints and wayes, reviled in his word, whileſt he ſtands at the doore, in the word of his patience, with his heart full of love towards their poore rebellious ſoules.
[2.] Towards his elect not yet effectually called. Rev 3:‸20, he stands waiting at the door of their hearts‸ and knocks for an entrance. He deals with them by all means, and yet stands and waits‸ until “‸his head is filled with the dew, and his locks with the drops of the night,‸” Song 5:‸2; as enduring the cold and inconveniences of the night, that when his morning is come‸ he may have entrance. Oftentimes for a long season‸ he is by them scorned in his person, persecuted in his saints and ways, reviled in his word, whilst he stands at the door‸ in the word of his patience, with his heart full of love towards their poor rebellious souls.
3. To the periſhing world; Hence the time of his Kingdome, in this world is called the time of his patience. Revel. 1. 9. he endures the veſſels of wrath with much long ſuffering. Rom. 9. 22. Whileſt the Goſpell is adminiſtred in the vvorld, He is patient tovvards the men thereof, untill the Saints in heaven and earth are aſtoniſhed, and cry out, how long? Pſal. 13. 1, 2. Pſal. 35. 17. Revel. 6. 10; and themſelves doe mocke at him as if he vvere an Idol, 2. Pet. 3. 4. He endures from them bitter things; in his name, wayes, p. 147 worſhip, ſaints, promiſes, threats, all his intereſt of honour and love; and yet paſſeth by them, lets them alone, does them Good; nor will he cut this way of proceeding ſhort, untill the Goſpell ſhall be preached no more; patience muſt accompany the Goſpell.
[3.] To the perishing world. Hence the time of his kingdom in this world is called the time of his “‸patience,‸” Rev 1:‸9. He “‸endures the vessels of wrath with much long-‸suffering,” Rom‸ 9:‸22. Whilst the gospel is administered in the world he is patient towards the men thereof, until the saints in heaven and earth are astonished‸ and cry out, “How long?‸” Ps 13:‸1, 2; Rev 6:10. And themselves do mock at him as if he were an idol, 2‸ Pet‸ 3:‸4. He endures from them bitter things, in his name, ways, worship, saints, promises, threats, all his interest of honour and love; and yet passeth by them, lets them alone, does them good. Nor will he cut this way of proceeding short‸ until the gospel shall be preached no more. Patience must accompany the gospel.
Now this is the Word that is to be kept, that we may be kept from the houre of Temptation.
Now, this is the word that is to be kept, that we may be kept from “‸the hour of temptation.”
Three things are implyed in the keeping of this Word,
- 1. Knowledge.
- 2. Valuation.
- 3. Obedience.
(2.) Three things are implied in the keeping of this word: 1. Knowledge; 2. Valuation; 3. Obedience:—
1. Knowledge, He that will keep this Word muſt know it, be acquainted with it; under a foure fold Notion,
[1.] Knowledge. He that will keep this word must know it, be acquainted with it, under a fourfold notion‸:—
1. As a word of Grace and Mercy to ſave him.
1st. As a word of grace and mercy, to save him;
2. As a word of Holineſſe and Purity to ſancitfy him.
2dly. As a word of holiness and purity, to sanctify him;
3. As a word of Liberty and Power to enoble him, and ſet him free.
3dly. As a word of liberty and power, to ennoble him‸ and set him free;
p. 148 4. As a word of Conſolation to ſupport him in every Condition.
4thly. As a word of consolation, to support him in every condition:—
1. As a word of Grace, and Mercy able to ſave us: It is the power of God unto ſalvation, Rom. 1. 16. The Grace of God that bringeth ſalvation, Titus, 2. 11. The word of Grace, that is able to build us up, and to give us an inheritance among all them that are ſanctified, Act. 20. 32. The word that is able to ſave our ſoules, Jam. 1. 21. When the word of the Goſpell is knowne, as a word of mercy, Grace, and pardon, as the ſole evidence for life, as the conveyance of an eternall inheritance; when the ſoule finds it ſuch to it ſelfe, it will ſtrive to keep it.
1st. As a word of grace and mercy, ‸ ‸ able to save us: “‸It is the power of God unto salvation,” Rom‸ 1:‸16; “‸The grace of God that bringeth salvation,” Titus‸ 2:‸11; “‸The word of grace that is able to build us up, and to give us an inheritance among all them that are sanctified,‸” Acts 20:‸32; “‸The word that is able to save our souls,‸” Jas 1:‸21. When the word of the gospel is known‸ as a word of mercy, grace, and pardon, as the sole evidence for life, as the conveyance of an eternal inheritance; when the soul finds it such to itself, it will strive to keep it.
2. As a word of Holineſſe and Purity able to ſanctify him; Ye are cleane through the word I have ſpoken unto you, ſaith our Saviour, Joh. 15. 3. To that purpoſe is his prayer, Joh. 17. 17. He that knowes not the word of Chriſts patience, as a ſanctifying cleanſing word, in the power of it, upon p. 149 his owne ſoule; neither knowes it, nor keeps it. The empty profeſſion of our daies, knowes not one ſtep towards this duty; and thence it is, that the moſt are ſo overborne under the power of Temptations: men full of ſelfe, of the world, of Fury, Ambition, and almoſt all unclean luſts, do yet talk of keeping the word of Chriſt, See 1. Pet. 1. 22. 2. Tim. 2. 19.
2dly. As a word of holiness and purity, able to sanctify him: “‸Ye are clean through the word I have spoken unto you,” saith our Saviour, John 15:‸3. To that purpose is his prayer, ch. 17:‸17. He that knows not the word of Christ’s patience‸ as a sanctifying, cleansing word, in the power of it‸ upon his own soul, neither knows it‸ nor keeps it. The empty profession of our days‸ knows not one step towards this duty; and thence it is‸ that the most are so overborne under the power of temptations. Men full of self, of the world, of fury, ambition, and almost all unclean lusts, do yet talk of keeping the word of Christ! See 1‸ Pet‸ 1:‸2; 2 Tim‸ 2:‸19.
3. As a word of Liberty and Power, to enoble him, and ſet him free; and this, not only from the guilt of ſinne and wrath, for that it doth, as it is a word of Grace and mercy; nor only from the power of ſinne, for that it doth as it is a word of Holineſſe; but alſo from all outward reſpects of men, or the world, that might entangle him, or enſlave him, that declares us to be Chriſts freemen, and in bondage unto none, Joh. 8. 32. 1. Cor. 7. 23. we are not by it, freed from due ſubjection unto ſuperiours, not from any duty, not unto any ſinne, 1. Pet. 2. 16. but in two reſpects, it is a word p. 150 of freedome, liberty, largeneſſe of mind, power, and deliverance from Bondage
3dly. As a word of liberty and power, to ennoble him‸ and set him free;—‸and this‸ not only from the guilt of sin and from wrath, for that it doth‸ as it is a word of grace and mercy; not only from the power of sin, for that it doth as it is a word of holiness; but also from all outward respects of men‸ or the world‸ that might entangle him‸ or enslave him. It declares us to be “Christ’s freemen,” and in bondage unto none, John 8:‸32; 1‸ Cor‸ 7:‸23. We are not by it‸ freed from due subjection unto superiors, nor from any duty, nor unto any sin, 1‸ Pet‸ 2:‸16; but in two respects‸ it is a word of freedom, liberty, largeness of mind, power, and deliverance from bondage:—
.
(1st.‸
1. In reſpect of Conſcience, as to the worſhip of God, Gal. 5. 1.
) In respect of conscience as to the worship of God, Gal‸ 5:‸1.
2. In reſpect of ignoble ſlaviſh reſpects, unto the men, or things of the world, in the Courſe of our pilgrimage; The Goſpell gives a free, large, and noble Spirit in ſubjection to God, and none elſe; There is adminiſtred in it, a ſpirit not of feare, but of power, and of love, and of a ſound mind, 2 Tim. 1. 7. A mind in nothing terrified, Phil. 1. 28. not ſwayed with any by reſpect whatever; There is nothing more unworthy of the Goſpell, then a mind in bondage to perſons, or things proſtituting its ſelfe to the luſts of men, or affrightments of the world. And he that thus knowes the word of Chriſts patience, really and in power, is even thereby freed from innumerable, from unſpeakable Temptations.
(2dly.) In respect of ignoble, slavish respects‸ unto the men‸ or things of the world, in the course of our pilgrimage. The gospel gives a free, large, and noble spirit, in subjection to God, and none else. There is administered in it‸ a spirit “‸not of fear, but of power, and of love, and of a sound mind,” 2 Tim‸ 1:‸7; a mind “‸in nothing terrified,” Phil‸ 1:‸28,—not swayed with any by-‸respect whatever. There is nothing more unworthy of the gospel than a mind in bondage to persons‸ or things, prostituting itself to the lusts of men‸ or affrightments of the world. And he that thus knows the word of Christ’s patience, really and in power, is even thereby freed from innumerable, from unspeakable temptations.
4. As a word of Conſolation to p. 151 ſupport him in every condition; and to be a full portion in the want of all, that is a word attended with Joy unſpeakable and full of Glory; it gives ſupportment, reliefe, refreſhment, ſatisfaction, peace, conſolation, joy, boaſting, Glory, in every Condition whatever; Thus to know the word of Chriſts patience, thus to know the Goſpell, is the firſt part, and it is a great part of this condition of our preſervation from the houre, and power of Temptation.
4thly. As a word of consolation, to support him in every condition, and to be a full portion in the want of all. It is a word attended with “joy unspeakable and full of glory.” It gives supportment, relief, refreshment, satisfaction, peace, consolation, joy, boasting, glory, in every condition whatever. Thus to know the word of Christ’s patience, thus to know the gospel, is the first part, and it is a great part, of this condition of our preservation from the hour‸ and power of temptation.
2. Valuation of what is thus knowne, belongs to the keeping of this word, that is to be kept as a Treaſure, 2 Tim. 1. 14. Τὴν καλὴν παρακαταθήκην, that excellent depoſitum (that is the word of the Goſpell) keep it, (ſaith the Apoſtle) by the Holy Ghoſt; And, hold faſt the faithfull word, Tit. 1. 9. It is a Good Treaſure, a faithfull word, hold it faſt. It is a word that comprizes the whole intereſt of Chriſt in the world. To value that as our chiefeſt treaſure, is to keep the word of p. 152 Chriſts patience. They that will have a regard from Chriſt in the time of Temptation, are not to be regardleſſe, of his Concernments.
[2.] Valuation of what is thus known‸ belongs to the keeping of this word. It is to be kept as a treasure. 2 Tim‸ 1:‸14, Τὴν καλὴν παρακαταθήκην,—‸that excellent “‸depositum” (that is, the word of the gospel),—“‸keep it,‸” saith the apostle, “‸by the Holy Ghost;‸” and, “Hold fast the faithful word,‸” Titus 1:‸9. It is a good treasure, a faithful word; hold it fast. It is a word that comprises the whole interest of Christ in the world. To value that as our chiefest treasure‸ is to keep the word of Christ’s patience. They that will have a regard from Christ in the time of temptation are not to be regardless‸ of his concernments.
3. Obedience, perſonall Obedience, in the Univerſall obſervation of all the commands of Chriſt, is the keeping of his Word, Joh. 14. 15. Cloſe adherence unto Chriſt, in Holineſſe, and univerſall Obedience, then when the oppoſition, that the Goſpell of Chriſt doth meet withall in the world, doth render it ſignally the word of his patience, is the life and ſoule of the Duty required.
[3.] Obedience. Personal obedience, in the universal observation of all the commands of Christ, is the keeping of his word, John 14:‸15. Close adherence unto Christ‸ in holiness and universal obedience, then when the opposition‸ that the gospel of Christ doth meet withal in the world‸ doth render it signally the word of his patience, is the life and soul of the duty required.
Now all theſe are to be ſo managed, with that intention of mind and ſpirit, that care of heart, and diligence of the whole perſon, as to make up a keeping of this word; which evidently includes all thoſe Conſiderations.
Now, all these are to be so managed‸ with that intention of mind and spirit, that care of heart‸ and diligence of the whole person, as to make up a keeping of this word; which evidently includes all these considerations.
We are arrived then to the ſumme of this ſafeguarding Duty; of this Condition of freedome from the power of Temptation; He that having a due acquaintance with the Goſpell, in p. 153 its Excellencies, as to him, a word of Mercy, Holineſſe, Liberty and Conſolation, values it, in all its Concernments as his choiſeſt and only Treaſure; makes it his buſineſſe, and the work of his life, to give himſelfe up unto it in univerſall obedience, then eſpecially, when Oppoſition, and Apoſtacy put the patience of Chriſt to the utmoſt, he ſhall be preſerved from the houre of Temptation.
We are arrived, then, to the sum of this safeguarding duty, of this condition of freedom from the power of temptation:—‸He that, having a due acquaintance with the gospel in its excellencies, as to him‸ a word of mercy, holiness, liberty, and consolation, values it, in all its concernments, as his choicest and only treasure,—‸makes it his business‸ and the work of his life‸ to give himself up unto it in universal obedience, then especially‸ when opposition and apostasy put the patience of Christ to the utmost,—‸he shall be preserved from the hour of temptation.
This is that which is comprehenſive of all that went before; and is excluſive of all other waies for the obtaining of the End propoſed; nor let any man think without this, to be kept one houre from entring into Temptation; where ever he failes there Temptation enters. That this will be a ſure preſervative may appeare, from the enſuing Conſiderations.
This is that which is comprehensive of all that went before, and is exclusive of all other ways for the obtaining of the end proposed. Nor let any man think without this‸ to be kept one hour from entering into temptation; wherever he fails, there temptation enters. That this will be a sure preservative may appear‸ from the ensuing considerations:—
1. It hath the Promiſe of Preſervation, and this alone hath ſo. It is ſolemnly promiſed in the place mentioned to the Church of Philadelphia on this account. When a great triall p. 154 and Temptation was to come on the world, at the opening of the ſeventh ſeale, Rev. 7. 3. a caution is given for the preſervation of Gods ſealed ones, which are deſcribed to be thoſe, who keep the word of Chriſt: for the promiſe is, that it ſhould be ſo.
(1.) It hath the promise of preservation, and this alone hath so. It is solemnly promised, in the place mentioned, to the church of Philadelphia on this account. When a great trial and temptation was to come on the world, at the opening of the seventh seal, Rev‸ 7:‸3, a caution is given for the preservation of God’s sealed ones, which are described to be those‸ who keep the word of Christ; for the promise is‸ that it should be so.
Now in every promiſe there are three things to be conſidered.
Now, in every promise there are three things to be considered:—[
1. The faithfulneſſe of the Father who gives it.
1.] The faithfulness of the Father, who gives it.
2. The Grace of the Son which is the matter of it.
[2.] The grace of the Son, which is the matter of it.
3. The power and efficacy of the Holy Ghoſt which puts the promiſe in Execution. And all theſe are ingaged for the preſervation of ſuch perſons from the houre of Temptation.
[3.] The power and efficacy of the Holy Ghost, which puts the promise in execution. And all these are engaged for the preservation of such persons from the hour of temptation.
1. The faithfulneſſe of God, accompanyeth the promiſe. On this account is our deliverance laid, 1 Cor. 10. 13. Though we be tempted, yet we ſhall be kept from the houre of Temptation; it ſhall not grow too ſtrong for us. What comes on us, p. 155 we ſhall be able to beare; and what would be too hard for us, we ſhall eſcape. But what ſecurity have we hereof? even the faithfulneſſe of God; God is faithfull who will not ſuffer you &c. And wherein is God’s faithfulneſſe ſeen and exerciſed? He is faithfull that promiſed, Heb. 10. 23. His faithfulneſſe conſiſts in his diſcharge of his promiſes. He abideth faithfull, he cannot deny himſelfe, 2 Tim. 2. 13. ſo that by being under the promiſe, we have the faithfulneſſe of God ingaged for our preſervation.
[1.] The faithfulness of God accompanieth the promise. On this account is our deliverance laid, 1 Cor‸ 10:‸13. Though we be tempted, yet we shall be kept from the hour of temptation; it shall not grow too strong for us. What comes on us‸ we shall be able to bear; and what would be too hard for us‸ we shall escape. But what security have we hereof? Even the faithfulness of God: “‸God is faithful, who will not suffer you‸,” etc. And wherein is God’s faithfulness seen and exercised? “‸He is faithful that promised,” Heb‸ 10:‸23; his faithfulness consists in his discharge of his promises. “‸He abideth faithful: he cannot deny himself,” 2 Tim‸ 2:‸13. So that by being under the promise, we have the faithfulness of God engaged for our preservation.
2. There is in every promiſe of the Covenant the Grace of the Son; that is the ſubject matter of all promiſes. I will keep thee, how? by my Grace with thee: ſo that what Aſſiſtance the Grace of Chriſt can give to a ſoule that hath a right in this promiſe, in the houre of Temptation, it ſhall enjoy it. Pauls Temptation grew very high; it was likely to have come to its prevalent houre: He beſeeches the Lord, (that is the Lord Jeſus p. 156 Chriſt) for help, 2 Cor. 12. 8. and receives that anſwer from him, my Grace is ſufficient for thee; verſ. 9: That it was the Lord Chriſt and his Grace, with whom he had peculiarly to do, is evident from the cloſe of that verſe; I will glory in my infirmity, that the power of Chriſt may reſt upon me; or the efficacy of the Grace of Chriſt in my preſervation, be made evident, So Heb. 2. 18.
[2.] There is in every promise of the covenant the grace of the Son; that is the subject-‸matter of all promises: “‸I will keep thee.” How? “‸By my grace with thee.” So that what assistance the grace of Christ can give to a soul that hath a right in this promise, in the hour of temptation it shall enjoy it. Paul’s temptation grew very high; it was likely to have come to its prevalent hour. He “besought the Lord,‸” that is, the Lord Jesus Christ, for help, 2 Cor‸ 12:‸8; and received that answer from him, “My grace is sufficient for thee,” verse 9. ‸ That it was the Lord Christ and his grace with whom he had peculiarly to do‸ is evident from the close of that verse: “‸I will glory in my infirmity, that the power of Christ may rest upon me;” or “‸the efficacy of the grace of Christ in my preservation‸ be made evident.” So Heb‸ 2:‸18.
3. The Efficacy of the ſpirit, accompanyeth the promiſes. He is called the Holy Spirit of promiſe; not only, becauſe he is promiſed by Chriſt, but alſo, becauſe he effectually makes Good the promiſe, and gives it accompliſhment in our ſoules. He alſo then is ingaged to preſerve the ſoule walking according to the rule laid downe: See Iſai. 59. the laſt. Thus where the promiſe is, there is all this aſſiſtance; the faithfulneſſe of the father, the Grace of the Son, the power of the Spirit; all are ingaged in our preſervation.
[3.] The efficacy of the Spirit accompanieth the promises. He is called “The Holy Spirit of promise;” not only‸ because he is promised by Christ, but also‸ because he effectually makes good the promise, and gives it accomplishment in our souls. He also, then, is engaged to preserve the soul walking according to the rule laid down. See Isa 59:‸‸‸21. Thus, where the promise is, there is all this assistance. The faithfulness of the Father, the grace of the Son, the power of the Spirit, all are engaged in our preservation.
p. 157 2. This conſtant univerſall keeping of Chriſts word of Patience, will keep the heart and ſoule in ſuch a frame as wherein no prevalent Temptation, by virtue of any advantages whatever, can ſeize upon it, ſo as totally to prevaile againſt it. So David prayes, Pſ. 25. 21. Let integrity preſerve me. This integrity and uprightneſſe, is the old-Teſtament-keeping the word of Chriſt, univerſall cloſe walking with God. Now how can they preſerve a man? why by keeping his heart in ſuch a frame, ſo defended on every ſide, that no evill can approach or take hold on him. Faile a man in his integrity, he hath an open place for temptation to enter, Iſa. 57. 21. To keep the word of Chriſt, is to do it univerſally, as hath been ſhewed; This exerciſes Grace in all the faculties of the ſoule; & compaſſes it with the whole armour of God: The underſtanding is full of light, the Affections of Love and holineſſe; let the Wind blow from what quarter it will, the ſoule is fenced and p. 158 fortified; Let the enemy aſſault when, or by what meanes he pleaſeth, all things in the ſoule of ſuch an one are upon the guard: How can I do this thing and ſinne againſt God, is at hand, Eſpecially, upon a twofold account, doth deliverance and ſecurity ariſe from this hand.
(2.) This constant, universal keeping of Christ’s word of patience will keep the heart and soul in such a frame, as wherein no prevalent temptation, by virtue of any advantages whatever, can seize upon it, so as totally to prevail against it. So David prays, Ps‸ 25:‸21, “‸Let integrity and uprightness preserve me.” This integrity and uprightness‸ is the Old Testament‸keeping the word of Christ,—‸universal close walking with God. Now, how can they preserve a man? Why, by keeping his heart in such a frame, so defended on every side, that no evil can approach or take hold on him. Fail a man in his integrity, he hath an open place for temptation to enter, Isa‸ 57:‸21. To keep the word of Christ, is to do it universally, as hath been showed. This exercises grace in all the faculties of the soul, and compasses it with the whole armour of God. The understanding is full of light; the affections, ‸ of love and holiness. Let the wind blow from what quarter it will, the soul is fenced and fortified; let the enemy assault when‸ or by what means he pleaseth, all things in the soul of such a one are upon the guard; “‸How can I do this thing, and sin against God?” is at hand. Especially, upon a twofold account‸ doth deliverance and security arise from this hand:—
1. By the Mortification of the heart unto the matter of Temptations. The prevalency of any Temptation ariſes from hence; that the heart is ready to cloſe with the matter of it. There are Luſts within, ſuited to the propoſalls of the world or Satan without. Hence James reſolves all Temptations into our owne luſts. Ch. 1. 14. becauſe either they proceed from, or are made effectuall by them as hath been declared. Why doth terror, or threates turne us aſide, from a due conſtancy in the performance of our duty? is it not becauſe there is unmortified carnall feare abiding in us, that tumultuates in ſuch a ſeaſon? why is it that the Allurements of the world, p. 159 and compliances with men entangle us? is it not becauſe our affections are entangled with the things and conſiderations propoſed unto us? Now keeping the word of Chriſts patience, in the manner declared, keeps the heart mortified to theſe things, and ſo it is not eaſily entangled by them. Saith the Apoſtle, Gal. 2. 20. I am crucified with Chriſt, he that keeps cloſe to Chriſt, is crucified with him; and is dead to all the deſires of the fleſh and the world: as more fully; Chap. 6. 14. Here the match is broken, and all love, entangling love diſſolved.
[1.] By the mortification of the heart unto the matter of temptations. The prevalency of any temptation arises from hence, that the heart is ready to close with the matter of it. There are lusts within, suited to the proposals of the world or Satan without. Hence James resolves all temptations into our “‸own lusts,” ch. 1:‸14; because either they proceed from‸ or are made effectual by them, as hath been declared. Why doth terror‸ or threats turn us aside‸ from a due constancy in the performance of our duty? Is it not because there is unmortified, carnal fear abiding in us, that tumultuates in such a season? Why is it that the allurements of the world‸ and compliances with men entangle us? Is it not because our affections are entangled with the things and considerations proposed unto us? Now, keeping the word of Christ’s patience, in the manner declared, keeps the heart mortified to these things, and so it is not easily entangled by them. Saith the apostle, Gal‸ 2:‸20, “‸I am crucified with Christ.” He that keeps close to Christ‸ is crucified with him, and is dead to all the desires of the flesh and the world; as more fully, ch. 6:‸14. Here the match is broken, and all love, entangling love, dissolved.
1. The heart is crucified to the world, and all things in it. Now the matter of all temptations almoſt is taken out of the world; the men of it, or the things of it make them up. As to theſe things ſaies the Apoſtle I am crucified to them: (And it is ſo with every one, that keeps the word of Chriſt, my heart is mortified unto them; I have no deſire after them; nor p. 160 affection to them, nor delight in them: and they are crucified unto me. The Crownes, Glories, Thrones, pleaſures, profits, of the world, I ſee nothing deſirable in them; the luſts, ſenſuall pleaſures, Love, reſpects, honours of men, name and reputation among them, they are all as a thing of nought; I have no value, nor eſtimation of them. This ſoule is ſafeguarded from aſſaults of manifold Temptations. When Achan ſaw the Goodly Babiloniſh garment, and two hundred ſhekells of ſilver, and a wedge of Gold; firſt he coveted them, then he took them, Joh. 7. 21. Temptation ſubtilly ſpreads the Babiloniſh garment of favour, praiſe, peace, the ſilver of pleaſure, or profit, with the golden Contentmens of the fleſh, before the eyes of men; if now there be that in them alive, unmortified, that will preſently fall a coveting, let what feare of puniſhment will enſue, the heart or hand, will be put forth unto iniquity.
‸ The heart is crucified to the world‸ and all things in it. Now the matter of all temptations almost is taken out of the world; the men of it, or the things of it, make them up. “‸As to these things,” says the apostle, “‸I am crucified to them,” (and it is so with every one‸ that keeps the word of Christ.) “My heart is mortified unto them. I have no desire after them, nor affection to them, nor delight in them, and they are crucified unto me. The crowns, glories, thrones, pleasures, profits‸ of the world, I see nothing desirable in them. The lusts, sensual pleasures, love, respects, honours of men, name and reputation among them, they are all as a thing of nought. I have no value‸ nor estimation of them.” This soul is safeguarded from assaults of manifold temptations. When Achan saw the “goodly Babylonish garment, and two hundred shekels of silver, and a wedge of gold,” first he “‸coveted them,” then he “‸took them,‸” Josh 7:‸21. Temptation subtly spreads the Babylonish garment of favour, praise, peace, the silver of pleasure‸ or profit, with the golden contentments of the flesh, before the eyes of men. If now there be that in them alive, unmortified, that will presently fall a-‸coveting; let what fear of punishment will ensue, the heart or hand‸ will be put forth unto iniquity.
p. 161 Herein then lyes the ſecurity of ſuch a frame, as that deſcribed; it is alwaies accompanied with a mortified heart; crucified unto the things that are the matter of our Temptations; without which it is utterly impoſſible, that we ſhould be preſerved one moment when any temptation doth befall us. If liking, and love of the things propoſed, inſinuated, commended in the temptation, be living and active in us, we ſhall not be able to reſiſt and ſtand.
Herein, then‸, lies the security of such a frame‸ as that described: It is always accompanied with a mortified heart, crucified unto the things that are the matter of our temptations; without which it is utterly impossible‸ that we should be preserved one moment when any temptation doth befall us. If liking, and love of the things proposed, insinuated, commended in the temptation, be living and active in us, we shall not be able to resist and stand.
2. In this frame the heart is filled with better things, and their Excellency; ſo farre as to be fortified againſt the matter of any Temptation. See what Reſolution this puts Paul upon: Phil. 3. 8. All is loſſe and dung to him. Who would go out of his way, to have his armes full of loſſe and dung? and whence is it, that he hath this eſtimation of the moſt deſirable things in the world? it is from that deare eſtimation he had of the Excellency of Chriſt; ſo verſ. 10. When the ſoule p. 162 is exerciſed to Communion with Chriſt, and to walking with him: he drinks new wine, and cannot deſire the old things of the world, for he ſaies the new is better. He taſts every day how gracious the Lord is, and therefore longs not after the ſweetneſſe of forbidden things, which indeed have none. He that makes it his buſineſſe to eate daily of the tree of life, will have no appetite unto other fruit, though the Tree that bare them ſeeme to ſtand in the middeſt of Paradiſe. This the ſpouſe makes the meanes of her preſervation; even the Excellency which by daily Communion, ſhee found in Chriſt and his Graces, above all other deſirable things. Let a ſoule exerciſe it ſelfe to Communion with Chriſt, in the good things of the Goſpell, pardon of ſinne, fruits of holineſſe, hope of Glory, peace with God, joy in the Holy Ghoſt, dominion over ſinne, and he ſhall have a mighty preſervative againſt all Temptations. As the full ſoule loatheth the honey comb; p. 163 a ſoule filled with carnall, earthly, ſenſuall contentments finds no relliſh nor ſavour in the ſweeteſt ſpirituall things; ſo he that is ſatisfied with the kindneſſe of God, as with marrow and fatneſſe, that is every day entertained at the banquet of wine, wine upon the lees, and well refined, hath an holy contempt of the baits and allurements that lye in prevailing temptations, and is ſafe.
[2.] In this frame the heart is filled with better things‸ and their excellency, so far as to be fortified against the matter of any temptation. See what resolution this puts Paul upon, Phil 3:‸‸‸8; all is “‸loss and dung” to him. Who would go out of his way‸ to have his arms full of loss and dung? And whence is it‸ that he hath this estimation of the most desirable things in the world? It is from that dear estimation he had of the excellency of Christ‸‸. So, verse 10, when the soul is exercised to communion with Christ, and to walking with him, he drinks new wine, and cannot desire the old things of the world, for he says “The new is better.” He tastes every day how gracious the Lord is; and therefore longs not after the sweetness of forbidden things,—‸which indeed have none. He that makes it his business to eat daily of the tree of life‸ will have no appetite unto other fruit, though the tree that bare them seem to stand in the midst of paradise. This the spouse makes the means of her preservation; even the excellency which, by daily communion, she found in Christ and his graces above all other desirable things. Let a soul exercise itself to communion with Christ‸ in the good things of the gospel,—‸pardon of sin, fruits of holiness, hope of glory, peace with God, joy in the Holy Ghost, dominion over sin,—‸and he shall have a mighty preservative against all temptations. As the full soul loatheth the honey-‸comb,—‸a soul filled with carnal, earthly, sensual contentments finds no relish nor savour in the sweetest spiritual things; so he that is satisfied with the kindness of God, as with marrow and fatness,—‸that is, every day entertained at the banquet of wine, wine upon the lees, and well refined,—‸hath a holy contempt of the baits and allurements that lie in prevailing temptations, and is safe.
3. He that ſo keeps the word of Chriſts patience, is alwaies furniſhed with preſerving Conſiderations and preſerving Principles: morall and reall advantages of preſervation.
(3.) He that so keeps the word of Christ’s patience‸ is always furnished with preserving considerations and preserving principles,—‸moral and real advantages of preservation.
1. He is furniſhed with preſerving Conſiderations, that powerfully influence his ſoule in his walking diligently with Chriſt: Beſides the ſenſe of duty which is alwaies upon him, he conſiders,
[1.] He is furnished with preserving considerations, that powerfully influence his soul in his walking diligently with Christ. Besides the sense of duty which is always upon him, he considers,—
1. The concernment of Chriſt, whom his ſoule loves in him and his carefull walking. He conſiders that the preſence of Chriſt is with him, his p. 164 eye upon him, that he ponders his heart and waies, as one greatly concerned in his deportment of himſelfe, in a time of triall. So Chriſt manifeſts himſelfe to do, Revel. 2. 19, 20. I conſider all; what is acceptable, what to be rejected: He knowes that Chriſt is concerned in his honour, that his name be not evill ſpoken of by reaſon of him; that he is concerned in love to his ſoule; having that deſigne upon him to preſent him holy and unblameable and unreproveable in his ſight, Col. 1. 22. and his ſpirit is grieved where he is interrupted in this work; concerned on the account of his Goſpell, the progreſſe and acceptation of it in the world; its beauty would be ſlurred, its good things reviled, its progreſſe ſtopped, if ſuch an one be prevailed againſt; concerned in his love to others, who are grieveouſly ſcandalized, and perhaps ruined by the miſcarriages of ſuch. When Hymeneus and Philetus fall, they overthrow the faith of p. 165 ſome, and ſaies ſuch a ſoule then, who is exerciſed to keep the word of Chriſts patience, when intricate, perplexed, intangling temptations, publique, private, perſonall, do ariſe? ſhall I now be careleſſe, ſhall I be negligent, ſhall I comply with the world, & the wayes of it? oh what thoughts of heart hath he concerning me, whoſe eye is upon me? ſhall I contemne his honour, deſpiſe his love, trample his Goſpell in the mire under the feet of men, turne aſide others from his ways? ſhall ſuch a man as I fly, give over reſiſting? it cannot be. There is no man who keeps the word of the patience of Chriſt, but is full of this ſoul preſſing conſideration; it dwells on his heart and ſpirit, and the love of Chriſt conſtraines him ſo to keep his heart and waies, 2 Cor. 5. 10.
1st. The concernment of Christ, whom his soul loves, in him and his careful walking. He considers that the presence of Christ is with him, his eye upon him; that he ponders his heart and ways, as one greatly concerned in his deportment of himself, in a time of trial. So Christ manifests himself to do, Rev 2:19–23. He considers all,‸‸‸—‸what is acceptable, what is to be rejected. He knows that Christ is concerned in his honour, that his name be not evil spoken of by reason of him; that he is concerned in love to his soul, having that design upon him to “‸present him holy, and unblamable, and unreprovable in his sight,” Col‸ 1:‸22,—and his Spirit is grieved where he is interrupted in this work; concerned on the account of his gospel, the progress and acceptation of it in the world,—‸its beauty would be slurred, its good things reviled, its progress stopped, if such a one be prevailed against; concerned in his love to others, who are grievously scandalized, and perhaps ruined, by the miscarriages of such. When Hymeneus and Philetus fell, they overthrew the faith of some. And says such a soul, then, who is exercised to keep the word of Christ’s patience, when intricate, perplexed, entangling temptations, public, private, personal, do arise, “‸Shall I now be careless? shall I be negligent? shall I comply with the world‸ and the ways of it? Oh, what thoughts of heart hath he concerning me, whose eye is upon me! Shall I contemn his honour, despise his love, trample his gospel in the mire under the feet of men, turn aside others from his ways? Shall such a man as I fly, give over resisting? It cannot be.” There is no man who keeps the word of the patience of Christ‸ but is full of this soul-‸pressing consideration. It dwells on his heart and spirit; and the love of Christ constrains him so to keep his heart and ways, 2 Cor‸ 5:‸14.
2. The great conſideration of the Temptations of Chriſt in his behalfe, and the conqueſt he made in all aſſaults for his ſake, and his Good, dwell alſo on his ſpirit. The Prince of this p. 166 world came upon him, the Glory of this world was ſhewed unto him, every thing in earth or hell, that hath either allurement or affrightment in it, was propoſed to him, to divert him from the worke of mediation, which for us he had undertaken: this whole life he calls the time of his temptation: but he reſiſted all, conquered all, and is become a captaine of Salvation to them that obey him. And, ſaies the Soule, ſhall this Temptation, theſe arguings, this plauſible pretence, this ſloth, this ſelfe love, this ſenſuality, this baite of the world, turne me aſide, prevaile over me, to deſert him who went before me, in the waies of all temptations that his holy nature was obnoxious unto, for my Good?
2dly. The great consideration of the temptations of Christ in his behalf, and the conquest he made in all assaults for his sake‸ and his good, dwell also on his spirit. The prince of this world came upon him, the glory of this world was showed unto him, every thing in earth or hell‸ that hath either allurement or affrightment in it‸ was proposed to him, to divert him from the work of mediation‸ which for us he had undertaken. This whole life he calls the time of his “temptations;” but he resisted all, conquered all, and is become a Captain of salvation to them that obey him. “‸And,” says the soul, “‸shall this temptation, these arguings, this plausible pretence, this sloth, this self-‸love, this sensuality, this bait of the world, turn me aside, prevail over me, to desert him who went before me‸ in the ways of all temptations that his holy nature was obnoxious unto, for my good?”
3. Diſmall thoughts of the loſſe of love, of the ſmiles of the countenance of Chriſt, do alſo frequently exerciſe ſuch a ſoul. He knowes what it is to enjoy the favour of Chriſt, to have a ſenſe of his Love, to be accepted in his approaches to him, to converſe with p. 167 him; and perhaps hath been ſometimes at ſome loſſe in this thing, and ſo knowes alſo, what it is to be in the dark, diſtanced from him. See the deportment of the ſpouſe in ſuch a caſe, Cant. 3. 4. when ſhe had once found him again; ſhe holds him, ſhe will not let him go, ſhe will looſe him no more.
3dly. Dismal thoughts of the loss of love, of the smiles of the countenance of Christ, do also frequently exercise such a soul. He knows what it is to enjoy the favour of Christ, to have a sense of his love, to be accepted in his approaches to him, to converse with him, and perhaps hath been sometimes at some loss in this thing; and so knows also‸ what it is to be in the dark, distanced from him. See the deportment of the spouse in such a case, Song 3:‸4. When she had once found him again, she holds him; she will not let him go; she will lose him no more.
2 He that keeps the word of Chriſts patience, hath preſerving principles, whereby he is acted. Some of them may be mentioned
[2.] He that keeps the word of Christ’s patience‸ hath preserving principles‸ whereby he is acted. Some of them may be mentioned:—
.
1st.
1 Firſt, In all things he lives by faith, and is acted by it in all his waies. Gal. 2. 20. Now upon a twofold account hath faith, when improved, the power of preſervation from Temptation annexed unto it
‸ In all things he lives by faith, and is acted by it in all his ways, Gal‸ 2:‸20. Now, upon a twofold account hath faith, when improved, the power of preservation from temptation annexed unto it:—
.
(1st.
1 Becauſe it empties the ſoule of its own wiſdome, underſtanding and fulneſſe, that it may act in the wiſdome and fulneſſe of Chriſt. The only advice for preſervation in trials and temptations lies in that of the wiſe man: Prov. 3. 5. Truſt in the Lord with all p. 168 Thine heart, and leane not to thine own underſtanding. This is the worke of faith: it is faith; it is to live by faith. The great failing of men in trialls, is their leaning to, or leaning upon, their owne underſtanding and counſell. What is the iſſue of it, Job. 18. 7. The ſteps of his ſtrength ſhall be ſtraightned, and his owne Counſell ſhall caſt him downe. Firſt he ſhall be entangled, and then caſt downe; and all by his own counſell, untill he come to be aſhamed of it, as Ephraim was, Hoſ. 10. 6. When ever in our trials, we conſult our own underſtandings, hearken to ſelfe reaſonings, though they ſeeme to be good and tending to our preſervation, yet the principle of living by faith is ſtifled, and we ſhall in the iſſue be caſt down by our own counſels; Now nothing can empty the heart of this ſelfefullneſſe, but Faith, but living by it, but, not living our ſelves, but having Chriſt live in us, by our living by Faith on him.
) Because it empties the soul of its own wisdom, understanding, and fulness, that it may act in the wisdom and fulness of Christ. The only advice for preservation in trials and temptations lies in that of the wise man, Prov 3:‸‸5, “‸Trust in the Lord with all thine heart; and lean not to thine own understanding.” This is the work of faith; it is faith; it is to live by faith. The great failing of men in trials is their leaning to, or leaning upon, their own understanding and counsel. What is the issue of it? Job 18:7, “‸The steps of his strength shall be straitened, and his own counsel shall cast him down.” First, he shall be entangled, and then cast down; and all by his own counsel, until he come to be ashamed of it, as Ephraim was, Hos‸ 10:‸6. Whenever in our trials‸ we consult our own understandings, hearken to self-‸reasonings, though they seem to be good, and tending to our preservation, yet the principle of living by faith is stifled, and we shall in the issue be cast down by our own counsels. Now, nothing can empty the heart of this self-fulness but faith, but living by it, but‸ not living to ourselves, but having Christ live in us‸ by our living by faith on him.
2. Faith making the ſoule poore, p. 169 empty, helpleſſe, deſtitute in its ſelfe, ingages the heart, will, and power of Jeſus Chriſt, for Aſſiſtance, of which I have ſpoken more at large elſewhere.
(2dly.) Faith, making the soul poor, empty, helpless, destitute in itself, engages the heart, will, and power of Jesus Christ‸ for assistance; of which I have spoken more at large elsewhere.
2. Love to the Saints, with care that they ſuffer not upon our account, is a great preſerving principle in a time of Temptations and trialls. How powerfull this was in David, he declares in that earneſt prayer, Pſal. 69. 6. Let not them that wait on thee, O Lord God of Hoſts, be aſhamed for my ſake, let not thoſe that ſeeke thee be confounded for my ſake, O God of Iſrael.
2dly. Love to the saints, with care that they suffer not upon our account, is a great preserving principle in a time of temptations and trials. How powerful this was in David, he declares in that earnest prayer, Ps 69:‸6, “‸Let not them that wait on thee, O Lord God of hosts, be ashamed for my sake: let not those that seek thee be confounded for my sake, O God of Israel;”—“‸
O let not me ſo miſcarry, that thoſe for whom I would lay downe my life, ſhould be put to ſhame, be evill ſpoken of, diſhonoured, reviled, contemned, on my account, for my failings. A ſelfiſh ſoule, whoſe love is turned wholly inwards, will never abide in a time of triall.
O let not me so miscarry, that those for whom I would lay down my life‸ should be put to shame, be evil spoken of, dishonoured, reviled, contemned‸ on my account, for my failings.” A selfish soul, whose love is turned wholly inwards, will never abide in a time of trial.
Many other Conſiderations and Principles, that thoſe who keep the word of Chriſt’s patience in the way and manner before deſcribed are attended p. 170 withall, might be enumerated, but I ſhall content my ſelfe to have pointed at theſe mentioned.
Many other considerations and principles that those who keep the word of Christ’s patience, in the way and manner before described, are attended withal, might be enumerated; but I shall content myself to have pointed at these mentioned.
And will it now be eaſy to determine, whence it is that ſo many in our dayes, are prevailed on, in the time of trial: that the houre of temptation comes upon them, and beares them downe, more or leſſe before it? is it not becauſe amongſt the great multitude of Profeſſors, that we have, there are few that keep the word of the patience of Chriſt? if we wilfully neglect, or caſt away our intereſt in the promiſe of preſervation, is it any wonder, if we be not preſerved? There is an houre of Temptation come upon the world, to try them that dwell therein: it variouſly exerts its power and efficacy; there is not any way, nor Thing, wherein it may not be ſeene acting and putting forth it ſelfe, in worldlineſſe, in ſenſuality, in looſeneſſe of converſation, in neglect of ſpirituall duties, private, publicke, in fooliſh, looſe, diabolicall opinions, in haughtineſſe and ambition; in envy and wrath, in ſtrife p. 171 and debate, revenge, ſelfiſhneſſe, in Atheiſme and contempt of God, doth it appeare. They are but branches of the ſame root, bitter ſtreames of the ſame fountaine, cheriſhed by peace, proſperity, ſecurity, apoſtaſies of Profeſſors & the like; & alaſſe how many do dayly fall under the power of this Temptation, in generall? how few keep their garments girt about them, and undefiled? and if any urging particular Temptation, befall any, what inſtances almoſt have we of any that eſcape? may we not deſcribe our condition, as the Apoſtle that of the Corinthians in reſpect of an outward viſitation; ſome are ſick, and ſome are weake, and many ſleep; ſome are wounded, ſome defiled, many utterly loſt▪ What is the ſpring and fountaine of this ſad condition of things? is it not, as hath been ſaid; we doe not keep the word of Chriſt’s patience in univerſall cloſe walking with him; and ſo loſe the benefit of the promiſe given & annexed thereunto.
And will it now be easy to determine‸ whence it is that so many in our days‸ are prevailed on‸ in the time of trial,—‸that the hour of temptation comes upon them, and bears them down‸ more or less before it? Is it not because, amongst the great multitude of professors that we have, there are few that keep the word of the patience of Christ? If we wilfully neglect‸ or cast away our interest in the promise of preservation, is it any wonder‸ if we be not preserved? There is an hour of temptation come upon the world, to try them that dwell therein. It variously exerts its power and efficacy. There is not any way‸ or thing‸ wherein it may not be seen acting and putting forth itself. In worldliness; in sensuality; in looseness of conversation; in neglect of spiritual duties, private, public; in foolish, loose, diabolical opinions; in haughtiness and ambition; in envy and wrath; in strife and debate, revenge, selfishness; in atheism and contempt of God, doth it appear. They are but branches of the same root, bitter streams of the same fountain, cherished by peace, prosperity, security, apostasies of professors, and the like. And, alas! how many do daily fall under the power of this temptation in general! How few keep their garments girt about them, and undefiled! And if any urging, particular temptation befall any, what instances almost have we of any that escape? May we not describe our condition‸ as the apostle that of the Corinthians, in respect of an outward visitation: “Some are sick, and some are weak, and many sleep?” Some are wounded, some defiled, many utterly lost. What is the spring and fountain of this sad condition of things? Is it not, as hath been said?—‸we do not keep the word of Christ’s patience in universal close walking with him, and so lose the benefit of the promise given and annexed thereunto.
Should I goe about p. 172 to give inſtances of this thing; of Profeſſors coming ſhort of keeping the word of Chriſt, it would be a long worke. Theſe 4 heads would compriſe the moſt of them. 1. Conformity to the world, which Chriſt hath redeemed us from, almoſt in all things, with joy and delight; in promiſcuous compliances with the men of the world. 2. Neglect of duties which Chriſt hath enjoined, from cloſe meditation to publick ordinances. 3. Strife, variance, and debate among our ſelves, woefull judging and deſpiſing one another, upon account of things forraigne to the bond of Communion that is between the Saints. 4. Selfe-fulneſſe as to principles, and ſelfiſhneſs as to ends. Now where theſe things are, are not men carnall? is the word of Chriſts patience effectuall in them? ſhall they be preſerved? they ſhall not.
Should I go about to give instances of this thing, of professors coming short of keeping the word of Christ, it would be a long work. These four heads would comprise the most of them:—First, Conformity to the world, which Christ hath redeemed us from, almost in all things, with joy and delight‸ in promiscuous compliances with the men of the world. Secondly, Neglect of duties which Christ hath enjoined, from close meditation to public ordinances. Thirdly, Strife, variance, and debate among ourselves, woful judging and despising one another, upon account of things foreign to the bond of communion that is between the saints. Fourthly, Self-fulness as to principles, and selfishness as to ends. Now, where these things are, are not men carnal? Is the word of Christ’s patience effectual in them? Shall they be preserved? They shall not.
Would you then be preſerved, and kept from the hour of temptation; would you watch againſt entring into p. 173 it, as deductions from what hath been delivered in this Chapter: take the enſuing Cautions.
Would you, then, be preserved‸ and kept from the hour of temptation? would you watch against entering into it?—‸as deductions from what hath been delivered in this chapter, take the ensuing cautions:—
1 Take heed of leaning on deceitfull aſſiſtances; as
1. Take heed of leaning on deceitful assistances; as,—
1 your owne Counſells, underſtandings, reaſonings, though you argue in them never ſo plauſibly in your own defence, they will leave you, betray you; when the temptation comes to any height, they will all turne about, and take part with your enemy, and plead as much for the matter of the temptation whatever it be, as they pleaded againſt the end and iſſue of it before.
(1.) On your own counsels, understandings, reasonings. Though you argue in them never so plausibly in your own defence, they will leave you, betray you. When the temptation comes to any height, they will all turn about, and take part with your enemy, and plead as much for the matter of the temptation, whatever it be, as they pleaded against the end and issue of it before.
2 The moſt vigorous actings by prayer, faſting, & other ſuch meanes againſt that particular luſt, corruptiō, temptation, wherewith you are exerciſed, & have to do. This will not avail you, if in the mean time there be neglects, on other accounts. To hear a man wreſtle, cry, contend as to any particular of Temptation, and immediatly fall into wordly waies, worldly compliances, looſeneſſe, and negligence in other p. 174 things; it is righteous with Jeſus Chriſt to leave ſuch an one to the hour of temptation.
(2.) The most vigorous actings, by prayer, fasting, and other such means, against that particular lust, corruption, temptation, wherewith you are exercised and have to do. This will not avail you if, ‸ in the meantime‸, there be neglects‸ on other accounts. To hear a man wrestle, cry, contend as to any particular of temptation, and immediately fall into worldly ways, worldly compliances, looseness, and negligence in other things,—‸it is righteous with Jesus Christ to leave such a one to the hour of temptation.
3 The generall ſecurity of Saints perſeverance, and preſervation from totall Apoſtaſy. Every ſecurity that God gives us, is good in its kind, and for the purpoſe for which it is given to us; but when it is given for one end, to uſe it for another, that is not good or profitable. To make uſe of the generall aſſurance of preſervation from totall Apoſtaſy, to ſupport the ſpirit in reſpect of a particular temptation, will not in the iſſue advantage the ſoule; becauſe notwithſtanding that, this or that temptation may prevaile. Many releive themſelves with this, untill they find themſelves in the depth of perplexities.
(3.) The general security of saints’ perseverance‸ and preservation from total apostasy. Every security that God gives us‸ is good in its kind, and for the purpose for which it is given to us; but when it is given for one end, to use it for another, that is not good or profitable. To make use of the general assurance of preservation from total apostasy, to support the spirit in respect of a particular temptation, will not in the issue advantage the soul; because, notwithstanding that, this or that temptation may prevail. Many relieve themselves with this, until they find themselves in the depth of perplexities.
1 Apply your ſelves to this great preſervation of faithfull keeping the word of Chriſts patience in the middeſt of all trialls and temptations
2. Apply yourselves to this great preservation of faithful keeping the word of Christ’s patience, in the midst of all trials and temptations:—
.
(1.
2 In particular, wiſely cōſider wherein the word of Chriſts patiēce is moſt likely p. 175 to ſuffer in the daies wherein we live, and the ſeaſons that paſſe over us, & ſo vigorouſly ſet your ſelves to keep it in that particular, peculiarly. You will ſay, how ſhall we know wherein the word of Chriſts patience in any ſeaſon is like to ſuffer? I anſwer: conſider what workes he peculiarly performes in any ſeaſon, and neglect of his word in reference to them, is that wherein his word is like to ſuffer. For inſtance; the workes of Chriſt, wherein he hath been peculiarly ingaged in our daies and ſeaſons, ſeeme to be theſe
) In particular, wisely consider wherein the word of Christ’s patience is most likely to suffer in the days wherein we live‸ and the seasons that pass over us, and so vigorously set yourselves to keep it in that particular‸ peculiarly. You will say, “How shall we know wherein the word of Christ’s patience in any season is like to suffer?” I answer, Consider what works he peculiarly performs in any season; and neglect of his word in reference to them‸ is that wherein his word is like to suffer. For instance, the works of Christ‸ wherein he hath been peculiarly engaged in our days and seasons‸ seem to be these:—
.
[1.
1 The powring of contempt upon the great men and great things of the world, with all the enjoyments of it. He hath diſcovered the nakedneſſe of all earthly Things, in overturning, overturning, overturning both men, and things, to make way for the things that cannot be ſhaken.
] The pouring of contempt upon the great men and great things of the world, with all the enjoyments of it. He hath discovered the nakedness of all earthly things, in overturning, overturning, overturning, both men‸ and things, to make way for the things that cannot be shaken.
2. The owning of the Lot of his own inheritance in a diſtinguiſhing manner, putting a difference between the precious and the p. 176 vile, and cauſing his people to dwell alone, as not reckoned with the nations.
[2.] The owning of the lot of his own inheritance in a distinguishing manner, putting a difference between the precious and the vile, and causing his people to dwell alone, as not reckoned with the nations.
3. In being nigh to faith and prayer, honouring them above all the ſtrength and counſels of the ſons of men.
[3.] In being nigh to faith and prayer, honouring them above all the strength and counsels of the sons of men.
4. In recovering his Ordinances and inſtitutions from the carnall adminiſtrations that they were in bondage under by the luſts of men, bringing them forth in the beauty and the power of the ſpirit.
[4.] In recovering his ordinances and institutions from the carnal administrations that they were in bondage under by the lusts of men, bringing them forth in the beauty and the power of the Spirit.
Wherein then in ſuch a ſeaſon muſt lie the peculiar neglect of the word of Chriſts patience? is it not in ſetting a value on the world and the things of it, which he hath ſtained and trampled under foot? is it not in the ſlighting of his peculiar lot, his people, and caſting them into the ſame conſiderations with the men of the world? is it not in leaning to our own counſels and underſtandings? is it not in the defilement of his ordinances, by giving the outward court of the Temple to be trod upon by unſanctified perſons. Let us then be watchfull, and in theſe things keep the word of the p. 177 patience of Chriſt, if we love our own preſervation.
Wherein, then, in such a season, must lie the peculiar neglect of the word of Christ’s patience? Is it not in setting a value on the world and the things of it, which he hath stained and trampled under foot? Is it not in the slighting of his peculiar lot, his people, and casting them into the same considerations with the men of the world? Is it not in leaning to our own counsels and understandings? Is it not in the defilement of his ordinances, by giving the outward court of the temple to be trod upon by unsanctified persons? Let us, then, be watchful, and in these things keep the word of the patience of Christ, if we love our own preservation.
5. In this frame urge the Lord Jeſus Chriſt with his bleſſed promiſes, with all the conſiderations that may be apt to take and hold the king in his galleries, that may worke on the heart of our bleſſed and mercifull High Prieſt, to give ſutable ſuccour at time of need.
(2.) In this frame urge the Lord Jesus Christ with his blessed promises, with all the considerations that may be apt to take and hold the King in his galleries, that may work on the heart of our blessed and merciful High Priest, to give suitable succour at time of need.