08. CHAPTER 8

CHAPTER 8

The last general direction is Revelation 3:10, Watch against temptation by constantly “keeping the word of Christ’s patience” — What that word is — How it is kept — How keeping it will keep us from the “hour of temptation.” The directions insisted on in the former chapters are partly given to us, in their several particulars, up and down the Scripture; partly they arise from the nature of the thing itself. There is one general direction that remains, which comprehends all those that went before, and also adds many more particulars to them. It contains an approved antidote against the poison of temptation — a remedy that Christ himself has marked with a note of efficacy and success. That antidote is given in Revelation 3:10, in the words of our Savior to the church of Philadelphia.

“Because,” he says, “you have kept the word of my patience, I will also keep you from the hour of temptation, which will come upon all the world, to try those who dwell in the earth.” Christ is “the same yesterday, today, and forever.” Hebrews 13:8 As he dealt with the church of Philadelphia, so he will 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 onto the one who is able to bear it, it requires our particular attention. And therefore, I will show —

(1.) What it means to “keep the word of Christ’s patience,” so 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.

(1.) The word of Christ is the word of the gospel; the word revealed by him 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,” Colossians 3:16; or “The gospel of Christ,” Romans 1:16, 1 Corinthians 9:12; and “The doctrine of Christ,” Hebrews 6:1; “Of Christ,” that is, as its author, Hebrews 1:1-2; and of him as the chief subject or matter of it, 2 Corinthians 1:20.87 Now, this word is called “The word of Christ’s patience,” or tolerance and forbearance, on account of that patience and long-suffering which (in its dispensing) the Lord Christ exercises towards the world, and to all persons in it; and that is both actively and passively in his bearing with men, and in enduring from them: —

[1.] He is patient towards his saints; he bears with them, suffers from them. He is “patient toward us,” 2 Peter 3:9 — that is, toward those who 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 in the gospel, 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 to his grace, so many violations of engagements as he does, manifests that his gospel is 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. Revelation 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 he stands and waits until “his head is filled with the dew, and his locks with the drops of the night,” Song of Solomon 5:2 — such as enduring the cold and inconveniences of the night, that when his morning has come, he may have entrance. Oftentimes for a long season he is scorned by them in his person, persecuted in his saints and in his ways, reviled in his word, even while 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 kingdom in this world is called the time of his “patience,” Revelation 1:9. He “endures the vessels of wrath with much long-suffering,” Romans 9:22. While 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?” Psalms 13:1-2; Revelation 6:10. And they mock him as if he were an idol, 2 Peter 3:4. He endures bitter things from them in his name, ways, worship, saints, promises, threats, in all his interest of honor and love; and yet he passes by them, lets them alone, even does them good. Nor will he cut short this way of proceeding until the gospel is preached no more. Patience must accompany the gospel.

Now, this is the word that is to be kept, so that we may be kept from “the hour of temptation.”

(2.) Three things are implied in keeping this word of patience:

[1.] Knowledge;

[2.] Valuation;

[3.] Obedience: —

[1.] Knowledge. The one who would keep this word must know it, be acquainted with it, under a fourfold notion: —

1st. As a word of grace and mercy, to save him;

2dly. As a word of holiness and purity, to sanctify him;

3dly. As a word of liberty and power, to ennoble him and set him free;

4thly. As a word of consolation, to support him in every condition: —

1st. As a word of grace and mercy it is able to save us: “It is the power of God unto salvation,” Romans 1:16; “The grace of God that brings salvation,” Titus 2:11; “The word of grace that is able to build us up, and to give us an inheritance among all those who are sanctified,” Acts 20:32; “The word that is able to save our souls,” James 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 to be such for itself — it will strive to keep it.

2dly. As a word of holiness and purity, it is able to sanctify him: “You are clean through the word I have spoken to you,” says our Savior, John 15:3. His prayer in John 17:17 is to that very purpose.88 The one who does not know the word of Christ’s patience as a sanctifying, cleansing word, in the power that it has upon his own soul, neither knows it nor keeps it. The empty profession of our days does not know one step towards this duty; and this is why most are so overborne under the power of temptations. Men who are full of self, of the world, of fury, ambition, and almost all unclean lusts, nonetheless talk of keeping the word of Christ! See 1 Peter 1:2; 2 Timothy 2:19.89

3dly. As a word of liberty and power, it ennobles him and sets him free — and this is not only liberty from the guilt of sin and from wrath — for it does that as a word of grace and mercy; and liberty not only from the power of sin — for it does that as a word of holiness; but liberty 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 to none, John 8:32; 1 Corinthians 7:23.90 We are not freed by it from due subjection to superiors, nor from any duty, nor for any sin, 1 Peter 2:16;91 but in two respects it is a word of freedom, liberty, largeness of mind, power, and deliverance from bondage: —

(1st.) In respect to conscience as to the worship of God, Galatians 5:1.92

(2ndly.) In respect to ignoble, slavish respect for the men or things of the world in the course of our pilgrimage. The gospel gives a free, large, and noble spirit that is 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 Timothy 1:7; a mind “terrified in nothing,” Php 1:28 — not swayed by any personal gain whatsoever. There is nothing more unworthy of the gospel than a mind that is in bondage to persons or things: prostituting itself to the lusts of men, or frights of the world. And he that knows the word of Christ’s patience in this way, really and in power, is thereby freed even from innumerable and unspeakable temptations.

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.” 1 Peter 1:8 It gives support, relief, refreshment, satisfaction, peace, consolation, joy, boasting, glory, in every condition whatsoever.

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 known belongs to keeping this word.

It is to be kept as a treasure, as in 2 Timothy 1:14 93 — that excellent “depositum” (that is, the word of the gospel) — “keep it,” says the apostle, “by the Holy Ghost;” 94 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 greatest treasure is to keep the word of Christ’s patience. Those who would be regarded by Christ in their time of temptation, are not to be regardless of his concerns.

[3.] Obedience. Personal obedience in the universal observation of all the commands of Christ, is the keeping of his word, John 14:15.95 Close adherence to Christ in holiness and universal obedience, is the life and soul of the duty required: this is when the opposition that the gospel of Christ meets with in the world, renders it signally “the word of his patience.”

Now, all these things are to be so managed with that intention of mind and spirit, with that care of heart and diligence of the whole person, as to comprise a keeping of this word; this plainly includes all these considerations.

We have arrived then, at the sum of this safeguarding duty, of this condition of freedom from the power of temptation: — The one who has a due acquaintance with the gospel in all its excellences — such that it is a word of mercy, holiness, liberty, and consolation to him — values it in all its concerns as his greatest and only treasure. He makes it his business and the work of his life to surrender himself to it in universal obedience — especially when opposition and apostasy test the patience of Christ to the utmost — he will be preserved from the hour of temptation. This is what comprehends all that went before, and it is exclusive of all other ways to obtain the end proposed. Nor let any man think that, without this, he will be kept one hour from entering into temptation: wherever he fails in these, there temptation enters in. That this will be a sure preservative, may appear from the ensuing considerations: —

(1.) It has the Promise of Preservation, and this alone has it. It is solemnly promised to the church of Philadelphia on this account in Revelation 3:10. When a great trial and temptation was to come on the world at the opening of the seventh seal, Revelation 7:3,96 a caution is given to preserve God’s sealed ones, who are described as 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: —

[1.] The faithfulness of the Father, who gives it.

[2.] The grace of the Son, which is the substance of it.

[3.] The power and efficacy of the Holy Ghost, which puts the promise into execution. And all these are engaged to preserve such persons from the hour of temptation.

[1.] The faithfulness of God accompanies the promise. On this account our deliverance is laid. 1 Corinthians 10:13 : Though we are tempted, yet we shall be kept from the hour of temptation; it will not grow too strong for us. What comes upon us we shall be able to bear; and what would be too hard for us we shall escape. But what security do we have of this? We have the faithfulness of God: “God is faithful, who will not allow you,” etc. And in what is God’s faithfulness seen and exercised? “He is faithful that promised,” Hebrews 10:23; his faithfulness consists in his discharge of his promises. “He abides faithful: he cannot deny himself,” 2 Timothy 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 you.” How? “By my grace with you.” So that whatever assistance the grace of Christ can give a soul that has a right in this promise, it shall enjoy it in the hour of temptation. Paul’s temptation grew very high; it was likely to have come to its prevalent hour. He “pleaded with the Lord” for help, that is, the Lord Jesus Christ, 2 Corinthians 12:8;97 and received this answer from him: “My grace is sufficient for you,” verse 9. It is evident from the close of that verse, that it was the Lord Christ and his grace with whom Paul specifically dealt: “I will glory in my infirmity, so that the power of Christ may rest upon me;” or “the efficacy of the grace of Christ is made evident in my preservation.” So it is in Hebrews 2:18.98

[3.] The efficacy of the Spirit accompanies 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 he accomplishes it in our souls. He is also then engaged to preserve the soul walking according to the rule laid down. See Isaiah 59:21.99 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, are all engaged in our preservation.

(2.) This constant, universal keeping of Christ’s word of patience will keep the heart and soul in such a frame, that no prevalent temptation, by virtue of any advantages whatsoever, can seize upon it so as to totally prevail against it. Thus David prays, Psalms 25:21, “Let integrity and uprightness preserve me.” This integrity and uprightness is the Old Testament keeping of the word of Christ — it is universal close-walking with God. Now, how can those 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 of him. If a man fails in his integrity, he has an open place for temptation to enter in, Isaiah 57:21.100 To keep the word of Christ, is to keep it universally, as shown. This exercises grace in all the faculties of the soul, and encompasses the soul with the whole armor of God. The understanding is full of light; the affections are full of love and holiness. Let the wind blow from whatever quarter it will, the soul is fenced and fortified. Let the enemy assault when or by whatever means he pleases, all things in the soul are on guard. “How can I do this thing, and sin against God?” is at hand.

Especially, deliverance and security arise from His hand on a twofold account: —

[1.] By mortifying the heart as to the matter of temptations. The prevalence of any temptation arises from this: that the heart is ready to draw near to the matter of the temptation. There are lusts within, suited to the proposals of the world or Satan without. Hence James resolves all temptations into our “own lusts,” chap. 1:14; because either they proceed from or they are made effectual by our lusts, as declared. Why do terror and threats turn us aside from a due constancy in performing our duty? Is it not because there is unmortified, carnal fear abiding in us, that agitates at such a time? Why is it that the allurements of the world and compliance with men entangle us? Is it not because our affections are entangled with the things and considerations proposed to 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. The apostle says in Galatians 2:20, “I am crucified with Christ.” Whoever keeps close to Christ, is crucified with him, and is dead to all the desires of the flesh and the world; as in Gal. 6:14.101 Here the match is broken, and all love for it, entangling love, is dissolved. The heart is crucified to the world and all things in it. Now the matter of almost all temptations is taken out of the world: the men or things of the world which comprise it. “As to these things,” says the apostle, “I am crucified to them,” (and it is so with everyone who keeps the word of Christ). “My heart is mortified to them. I have no desire for them, nor affection for them, nor delight in them, and they are crucified to 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 nothing. I have no value or estimation for them.” When Achan saw the “goodly Babylonian garment, and two hundred shekels of silver, and a wedge of gold,” he first “coveted them,” and then he “took them,” Joshua 7:21. Temptation subtly spreads before the eyes of men, the Babylonish garment of favor, praise, peace, the silver of pleasure or profit, along with the golden contentments of the flesh. If now there is something in them which is alive and unmortified, and which will soon fall into coveting — let whatever fear of punishment might ensue — the heart or hand will be led into iniquity by it. In this then, lies the security of such a frame as that described:102 It is always accompanied with a mortified heart that is crucified to the things that are the matter of our temptations. Without this, it is utterly impossible for us to be preserved one moment when any temptation befalls us. If the liking or love of anything proposed, insinuated, and commended to us in the temptation, is living and active in us, we will not be able to resist and stand.

[2.] In this frame, the heart is so far filled with better things and their excellence, as to be fortified against the matter of any temptation. See what resolve this puts into Paul, Philippians 3:8;103 all is “loss and dung” to him. Who would go out of his way to have his arms filled with loss and dung? And why is it that he has this estimation of the most desirable things in the world? It is from that dear estimation he had of the excellence of Christ. So, verse 10,104 when his 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.” Hebrews 12:24 He tastes every day how gracious the Lord is; and therefore he does not long for the sweetness of forbidden things — which indeed have no sweetness. The one who makes it his business to eat daily from the tree of life, will have no appetite for other fruit, even though the tree that bears them seems to stand in the midst of paradise. The spouse makes this the means of her preservation: even the excellence which, by daily communion, she found in Christ and his graces, above all other desirable things. Let a soul exercise itself toward a 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 will have a mighty preservative against all temptations. The soul thus filled, loathes the honey-comb — just as a soul filled with carnal, earthly, sensual contentments finds no relish or savor in the sweetest spiritual things. So too, the one who is satisfied with the kindness of God, as with marrow and fatness — that is, the one who is entertained every day at the banquet with wine — wine upon the lees,105 and well refined — has a holy contempt for the baits and allurements that lie in prevailing temptations, and he is safe.

(3.) He that keeps the word of Christ’s patience in this way, 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 soul in his walking diligently with Christ. Besides the sense of duty which is always upon him, the believer considers —

1st. The concern of Christ with him and with his careful walking, for his soul loves Christ. He considers that the presence of Christ is with him; that His eyes are upon him; that He ponders his heart and ways, as one who is greatly concerned with his deportment of himself in a time of trial. Christ makes it clear that He does this, Revelation 2:19-23.106 He considers it all — what is acceptable, and what is to be rejected. He knows that Christ is concerned with His honor, that evil not be spoken of His name because of the believer; that He is concerned in love for his soul, having that design to “present him holy, and unblamable, and unreprovable in His sight,” Colossians 1:22 — and Christ’s Spirit is grieved wherever he is interrupted in this work; He is concerned for His gospel, for its progress and acceptance in the world — its beauty would be slurred, its good things reviled, its progress stopped, if such a person is prevailed against; He is concerned with his love for others who are grievously scandalized, and perhaps ruined by the miscarriages of such men. When Hymeneus and Philetus fell, they overthrew the faith of some. And such a soul who is exercised to keep the word of Christ’s patience when intricate, perplexed, entangling temptations arise — public, private, and personal — then says,

“Shall I now be careless? Shall I be negligent? Shall I comply with the world and its ways? Oh what thoughts of my heart Christ has concerning me, whose eye is upon me! Shall I scorn his honor, despise his love, trample his gospel in the mire under the feet of men, and turn aside others from his ways? Shall such a man as I flee, and give up resisting? It cannot be.”

There is no man who keeps the word of the patience of Christ that is not full of this soul-pressing consideration. It dwells on his heart and spirit; and the love of Christ constrains him to thus keep his heart and ways, 2 Corinthians 5:14.

2dly. The great consideration of the temptations of Christ in his behalf, and the conquest Christ made in all assaults for his sake and his God, also weigh on his spirit. The prince of this world came upon him; everything in earth or hell that has either allurement or fright in it, was proposed to Christ to divert him from the work of mediation which he had undertaken for us. This whole life he calls the time of his “temptations;” but he resisted all, conquered all, and has become a Captain of salvation to those who obey him. The soul says, “And shall this temptation, these arguings, this plausible pretense, this sloth, this self-love, this sensuality, this bait of the world, turn me aside, prevail over me, to desert the one who, for my good, went before me in the ways of all those temptations that his holy nature was obnoxious to?”

3dly. Dismal thoughts of the loss of love, of the smiles of the countenance of Christ, also frequently exercise such a soul. He knows what it is to enjoy the favor of Christ, to have a sense of his love, to be accepted in his approaches to him, to converse with him, and perhaps has sometimes been at some loss in this thing; and so he also knows what it is to be in the dark, distanced from Christ. See the deportment of the spouse in such a case, Song of Solomon 3:4.107 Once she has 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 Christ’s patience has preserving principles by which he is moved to act. Some of them may be mentioned here: —

1st. In all things he lives by faith, and is moved to act by faith, in all his ways, Galatians 2:20.108 Now, on a twofold account, when improved,109 faith has annexed to it the power to preserve from temptation:

(1st.) Because it empties the soul of its own wisdom, understanding, and fullness, so that it may act in the wisdom and fullness of Christ. The only advice for preservation in trials and temptations, lies in that of the wise man, Proverbs 3:5, “Trust in the Lord with all your heart; and lean not on your own understanding.” This is the work of faith; it is faith; it is to live by faith. The great [cause of] men falling in trials is their leaning to, or leaning on, their own understanding and counsel. What is the result of it? Job 18:7, “The steps of his strength will be narrowed, and his own counsel will throw him down.” First, he will be entangled, and then he will be thrown down — and all by his own counsel, until he comes to be ashamed of it, as Ephraim was in Hosea 10:6.110

Whenever in our trials we consult our own understandings, and listen to self-reasonings, even though they seem to be good and tend to our preservation, yet the principle of living by faith is stifled, and the result is that we will be thrown down by own counsels. Now, nothing can empty the heart of this self-fullness except faith, except living by it, except not living to ourselves, except having Christ live in us by our living by faith in him.

(2dly.) In making the soul poor, empty, helpless, and destitute in itself, faith engages the heart, will, and power of Jesus Christ for assistance; I have spoken of this more at large elsewhere.

2dly. Love for the saints, with care that they do not suffer on our account, is a great preserving principle in a time of temptations and trials. David declares how powerful this was in this earnest prayer, Psalms 69:6, “Let not those who wait on you, O Lord God of hosts, be ashamed for my sake; let not those who seek you be confounded for my sake, O God of Israel;” — That is, “O do not let me so miscarry, that those for whom I would lay down my life would be put to shame, have evil spoken of them, be dishonored, reviled, or scorned on my account, and 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 might be enumerated, that attend those who keep the word of Christ’s patience in the way and manner described before; but I will content myself to have pointed at those already mentioned. And it will now be easy to determine why it is that so many in our days are prevailed on in the time of trial — why is it that the hour of temptation comes upon them, and bears them down more or less before it? Is it not because, among 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 throw away our interest in the promise of preservation, is it any wonder if we are not preserved? An hour of temptation has come upon the world to test those who dwell in it. It variously exerts its power and efficacy. There is no way or thing in which it may not be seen acting and exerting itself. It appears in worldliness; in sensuality; in loose conversation; in neglect of spiritual duties both private and 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. These 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 daily fall under the power of this temptation in general! How few keep their garments girded about them and undefiled! Luke 12:35 And if any particular urging temptation befalls anyone, what instances do we have of any who escape? May we not describe our condition as the apostle described the Corinthians in respect to an outward visitation: “Some are sick, and some are weak, and many sleep”? Some are wounded, some defiled, many are utterly lost. What is the spring and fountain of this sad condition of things? Is it not, as has been said? — we do not keep the word of Christ’s patience in universal close walking with him, and so we lose the benefits of the promise that is given and annexed to it.

If I were to go about giving 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 most of them: —

First, Conformity to the world, which Christ redeemed us from in almost all things, with joy and delight in promiscuous compliances with the men of the world.

Secondly, Neglect of those duties which Christ has enjoined us to do, from close attention to public ordinances.

Thirdly, Strife, variance, and debate among ourselves, woeful judging and despising of one another on account of things that are foreign to the bond of communion that exists between the saints.

Fourthly, Self-fullness as to the principles, and selfishness as to the ends.

Now, where these things are found, are not men carnal? Is the word of Christ’s patience effectual in them? Will they be preserved? They will not. Would you then, be preserved and kept from the hour of temptation? Would you watch against entering into it? As deductions from what has been delivered in this chapter, take the ensuing cautions: —

1. Take heed of leaning on deceitful assistances; such as leaning on —

(1.) Your own counsel, understanding, and reasoning. However plausibly you argue for them in your own defense, they will desert and betray you. When the temptation comes to any height, they will all turn around and join with your enemy, and plead as much for the matter of the temptation (whatever it may be) as they pleaded against its end and effects beforehand.

(2.) The most vigorous acts of prayer, fasting, and other such means, against that particular lust, corruption, or temptation with which you are exercised and have to deal. This will not avail you if in the meantime, there are neglects on other accounts. To hear a man wrestle, cry, and contend as to any particular aspect of a temptation, and then to see him immediately fall into worldly ways, worldly compliances, looseness, and negligence in other things — it is righteous with Jesus Christ to leave such a person to the hour of temptation.

(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, then used 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 to a particular temptation, will not advantage the soul in the end — because notwithstanding that, this or that temptation may prevail. Many relieve themselves with this security, until they find themselves in the depth of perplexities.

2. Apply yourselves to this great preservation of faithfully keeping the word of Christ’s patience, in the midst of all trials and temptations: —

(1.) In particular, wisely consider where the word of Christ’s patience is most likely to suffer in the days in which we live, and in the seasons that pass over us, and thus vigorously set yourselves to keep that word in this particular especially. You may say, “How will we know where the word of Christ’s patience in any season is likely to suffer?” I answer, Consider what works he especially performs in any season; neglect of his word in reference to those works is where his word is like to suffer. The works of Christ in which he has been specially engaged in our days and seasons seem to be these: —

[1.] Pouring contempt on the great men and great things of the world, along with all its enjoyments. He has revealed 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.] Owning 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.] Being near to faith and prayer, honoring them above all the strength and counsels of the sons of men.

[4.] 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. In what then, in such a season, must the singular neglect of the word of Christ’s patience lie? Is it not in valuing the world and its things, which he stained and trampled under foot? Is it not in slighting his special lot, his people, and throwing them into the same considerations as the men of the world? Is it not in leaning on our own counsels and understandings? Is it not in defiling his ordinances, by letting the outer court of the temple to be stepped on 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.

(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,111 and that may work on the heart of our blessed and merciful High Priest, to give suitable help in our time of need.112