Part 2, Chapter 5: Observations on the Spirit — Contempt, Pretense, and the False Spirit Discovered

Other consequential affections; first, on the part of Christ. He values his saints. Evidences of that valuation: first, his incarnation; second, exinanition (2 Corinthians 8:9; Philippians 2:6-7); third, obedience as a servant; fourth, in his death, his valuation of them in comparison of others. Believers' estimation of Christ: first, they value him above all other things and persons; second, above their own lives; third, all spiritual excellencies. The sum of all on the part of Christ. The sum on the part of believers. The third conjugal affection on the part of Christ, pity or compassion, wherein manifested. Suffering and supply, fruits of compassion. Several ways whereby Christ relieves the saints under temptations. His compassion in their afflictions. Chastity, the third conjugal affection in the saints. The fourth on the part of Christ, bounty: on the part of the saints, duty.

Christ values his saints, values believers. Which is the second branch of that conjugal affection he bears towards them, having taken them into the relation whereof we speak. I shall not need to insist long on the demonstration hereof. Heaven and earth are full of evidences of it. Some few considerations will give life to the assertion. Consider them then:

First, absolutely; second, in respect of others: and you will see what a valuation he puts upon them.

First, all that ever he did or does, all that ever he underwent, or suffered as mediator, was for their sakes. Now these things were so great, and grievous that had he not esteemed them above all that can be expressed, he had never engaged to their performance and undergoing. Take a few instances.

First, for their sakes was he made flesh; manifested in the flesh (Hebrews 2:14). Whereas therefore the children partook of flesh and blood, even he in like manner partook of the same (John 1:14; 1 Timothy 3:16): and the height of this valuation of them the apostle aggravates verse 16. Verily he took not on him the nature of angels, but he took on him the seed of Abraham, he had no such esteem of angels. Whether you take it properly to take, or to take hold of, as our translators, and so supply the word nature, and refer the whole unto Christ's incarnation, who therein took our nature on him and not the nature of angels: or to help, he did not help nor succor fallen angels; but he did help and succor the seed of Abraham, and so consider it as the fruit of Christ's incarnation, it is all one as to our present business. His preferring the seed of Abraham before angels, his valuing them above the other is plainly expressed. And observe that he came to help the seed of Abraham, that is believers; his esteem and valuation is of them only.

Second, for their sakes he was so made flesh, as that there was an emptying, an exinanition of himself, and an eclipsing of his glory, and a becoming poor for them (2 Corinthians 8:9). You know the grace of our Lord Jesus Christ, that being rich, for us he became poor. Being rich in eternal glory with his Father (John 17:5), he became poor, for believers. The same person that was rich, was also poor. That the riches here meant can be none but those of the deity, is evident by its opposition to the poverty which as man he undertook. This is also more fully expressed (Philippians 2:6-7): Who being in the form of God, counted it no robbery to be equal to God, but he emptied himself, taking the form of a servant, and being made in the fashion of a man, and found in form as a man, and so forth. That the form of God is here the essence of the deity, sundry things inevitably evince. As:

First, that he was therein equal to God, that is his Father. Now nothing but God, is equal to God, not Christ as he is mediator in his greatest glory: nothing but that which is infinite, is equal to that which is infinite.

Second, the form of God is opposed to the form of a servant, and that form of a servant, is called the fashion of a man, verse 8, that fashion wherein he was found when he gave himself to death, wherein as a man he poured out his blood and died. He took the form of a servant, is expounded in the next words: an expression used to set out his incarnation (Romans 8:3). God sent him in taking true flesh, he was in the likeness of sinful flesh. Now in thus doing, it is said he humbled, emptied himself, made himself of no reputation. In the very taking of flesh, there was a condescension, a debasing of the person of the Son of God: it could not be without it. If God humbled himself to behold the things that are in heaven and earth (Psalm 113:6), then certainly it was an inconceivable condescension and abasement not only to behold, but take upon him, into personal union, our nature with himself. And though nothing could possibly be taken off from the essential glory of the deity, yet that person appearing in the fashion of a man, and form of a servant, the glory of it as to the manifestation was eclipsed; and he appeared quite another thing, than what indeed he was, and had been from eternity. Hence he prays, that his Father would glorify him, with the glory he had with him before the world was (John 17:3), as to the manifestation of it. And so though the divine nature was not abased, the person was.

Third, for their sakes he so humbled and emptied himself in taking flesh, as to become therein a servant, in the eyes of the world of no esteem nor account, and a true and real servant unto the Father; for their sakes he humbled himself and became obedient. All that he did and suffered in his life, comes under this consideration. All which may be referred to these three heads: first, fulfilling all righteousness; second, enduring all manner of persecutions and hardships; third, doing all manner of good to men. He took on him for their sakes a life, and course pointed to (Hebrews 5:7-8). A life of prayers, tears, fears, obedience, suffering, and all this with cheerfulness and delight, calling his employment his meat and drink, and still professing that the law of this obedience was in his heart, that he was content to do this will of God. He that will sorely revenge the least opposition that is or shall be made to him by others, was content to undergo anything, all things for believers.

Fourth, he does not stop here, but for the consummation of all that went before, for their sakes he becomes obedient to death, the death of the cross. As he professes to his Father in John 17:19: For their sakes I sanctify myself — I dedicate myself as an offering, as a sacrifice to be slain. This was his aim in all the former: that he might die. He was born and lived that he might die. He valued them above his life. If we might consider what was in this death that he underwent for them, we would perceive what a price indeed he put upon them. The curse of the law was in it, the wrath of God was in it, the loss of God's presence was in it. It was a fearful cup that he tasted and drank of, that they might never taste of it. John 15:13: Greater love has no one than this, that someone lay down his life for his friends. Yet Romans 5:8 adds another aggravation: God commends his love to us in that while we were yet sinners Christ died for us. When he did this for us we were sinners and enemies whom he might justly have destroyed. Such a death, in such a manner, with such attendances of wrath and curse, argues as high a valuation of us as the heart of Christ himself was capable of.

For one to part with his glory, his riches, his ease, his life, his love from God — to undergo loss, shame, wrath, curse, and death for another — is an evidence of a dear valuation. Certainly Christ had a dear esteem of them: rather than they should perish, rather than they should not be his and be made partakers of his glory, he would part with all he had for their sakes, Ephesians 5:25-26.

There would be no end should I go through all the instances of Christ's valuation of believers — in all their deliverances and afflictions, what he has done, what he does in his intercession, what he delivers them from, what he procures for them. All telling out this one thing: they are the apple of his eye, his jewel, his diadem, his crown.

Second, in comparison of others. All the world is nothing to him in comparison of them. They are his garden; the rest of the world a wilderness. Song of Songs 4:12: A garden enclosed is my sister, my spouse; a spring shut up, a fountain sealed. Isaiah 43:3-4: I am the Lord your God, the Holy One of Israel, your Savior. Since you were precious in my sight, you have been honored, and I have loved you; therefore I will give men for you, and people for your life. He loves the church and puts great esteem upon her. He disposes of all nations and their interests according to what is for the good of believers. Amos 9:9: in all the siftings of the nations, the eye of God is upon the house of Israel — not a grain of them shall perish. Look to heaven: angels are appointed to minister for them, Hebrews 1:14. Look into the world: nations in general are either blessed for their sakes or destroyed on their account. There is not the meanest, weakest, poorest believer on earth but Christ prizes him more than all the world besides. Were our hearts filled much with thoughts of this, it would tend much to our consolation.

In return, believers also value Jesus Christ — they have an esteem of him above all the world and all things in the world. They say of him in their hearts continually, as David: Whom have I in heaven but you? And there is nothing on earth that I desire besides you, Psalm 73:25. Neither heaven nor earth will yield them an object any way comparable to him.

First, they value him above all other things and persons. Christ and a dungeon, Christ and a cross, is infinitely sweeter than a crown and scepter without him to their souls. So it was with Moses, Hebrews 11:26: he esteemed the reproach of Christ greater riches than the treasures of Egypt. The reproach of Christ is the worst that the wickedness of the world or malice of Satan can bring upon his followers. The treasures of Egypt were in those days the greatest in the world. Moses despised the very best of the world for the worst of the cross of Christ. Christ himself has told believers that if they love anything better than him — father or mother — they are not worthy of him. A despising of all things for Christ is the very first lesson of the gospel.

Second, they value him above their lives. Acts 20:24: My life is not dear, that I may finish my course with joy, and the ministry I have received of the Lord Jesus. Let life and all go, so that I may serve him, and when all is done, enjoy him, and be made like to him. It is known what is reported of Ignatius when he was led to martyrdom: let what will, said he, come upon me, only so I may obtain Jesus Christ. Hence they of old rejoiced when whipped, scourged, put to shame for his sake (Acts 5:41; Hebrews 11). All is welcome that comes from him, or for him. The lives they have to live, the death they have to die, is little, is light upon the thoughts of him, who is the stay of their lives and the end of their death. Were it not for the refreshment which daily they receive by thoughts of him, they could not live; their lives would be a burden to them, and the thoughts of enjoyment of him make them cry with Paul, Oh that we were dissolved! The stories of the martyrs of old, and of late, the sufferers in giving witness to him, under the dragon, and under the false prophet, the neglect of life in women and children on his account, contempt of torments while his name sweetened all, have rendered this truth clear to men and angels.

Third, they value him above all spiritual excellencies and all other righteousness whatever. Philippians 3:7-8: Those things which were advantage to me, I esteemed loss for Christ. Yes, also I account all things to be loss for the excellency of the knowledge of Christ Jesus my Lord; for whose sake I have lost all things, and do esteem them common, that I may gain Christ, and be found in him. Having recounted the excellencies which he had, and the privileges which he enjoyed in his Judaism, which were all of a spiritual nature, and a participation wherein made the rest of his countrymen despise all the world, and look upon themselves as the only acceptable persons with God, resting on them for righteousness, the apostle tells us what is his esteem of them in comparison of the Lord Jesus: they are loss and dung. Things that for his sake, he had really suffered the loss of; that is, whereas he had for many years been a zealot of the law, seeking after a righteousness as it were by the works of it (Romans 9:31), instantly serving God day and night to obtain the promise (Acts 26:7), living in all good conscience from his youth (Acts 22), all the while very zealous for God and his institutions, now willingly casts away all these things, looks upon them as loss and dung, and could not only be contented to be without them, but as for that end for which he sought after them, he abhorred them all. When men have been strongly convinced of their duty, and have labored many years to keep a good conscience, have prayed, and heard, and done good, and denied themselves, and been zealous for God, and labored with all their might to please him, and so at length to come to enjoy him: they had rather part with all the world, life and all, than with this they have wrought. You know how unwilling we are to part with anything we have labored, and beaten our heads about? How much more when the things are so excellent, as our duty to God, blamelessness of conversation, hope of heaven and the like, which we have beaten our hearts about. But now when once Christ appears to the soul, when he is known in his excellency, all these things as without him have their paint washed off, their beauty fades, their desirableness vanishes, and the soul is not only contented to part with them all, but puts them away as a defiled thing, and cries, in the Lord Jesus only is my righteousness and glory (Isaiah 45:24). Proverbs 3:13-15 among innumerable testimonies may be admitted to give witness hereunto: Happy is the man that finds wisdom and the man that gets understanding. For the merchandise of it is better than the merchandise of silver, and the gain thereof than fine gold; she is more precious than rubies, and all the things that you can desire are not to be compared to her. It is of Jesus Christ, the wisdom of God, the eternal wisdom of the Father, that the Holy Spirit speaks, as is evident from the description which is given thereof in chapter 8. He and his ways are better than silver and gold, rubies, and all desirable things. As in the gospel he likens himself to the pearl in the field, which when the merchant man finds, he sells all that he has to purchase (Matthew 13:45-46). All goes for Christ, all righteousness without him, all ways of religion, all goes for that one pearl. The glory of his deity, the excellency of his person, his all-conquering desirableness, ineffable love, wonderful undertaking, unspeakable condescensions, effectual mediation, complete righteousness, lie in their eyes, ravish their hearts, fill their affections, and possess their souls. And this is the second mutual conjugal affection between Christ and believers, all which on the part of Christ may be referred unto two heads.

First, all that he parted with, all that he did, all that he suffered, all that he does as mediator, he parted with, did, suffered, does, on the account of his love to, and esteem of believers. He parted with the greatest glory, he underwent the greatest misery, he does the greatest works that ever were, because he loves his spouse; because he values believers. What can more, what can further be spoken? How little is the depth of that which is spoken fathomed? How unable are we to look into the mysterious recesses of it? He so loves, so values his saints, as that having from eternity undertaken to bring them to God, he rejoices his soul in the thoughts of it; and pursues his design through heaven and hell, life and death, by suffering and doing, in misery and with power, and ceases not until he brings it to perfection.

Second, he so values them that he will not lose any of them to eternity, though all the world should combine to take them out of his hand. When in the days of his flesh he foresaw what opposition and danger they should meet, he cried out: Holy Father, keep them, John 17:11 — let not one of them be lost. He tells us plainly in John 10:28 that no man shall take his sheep out of his hand. Whereas the world and afflictions and persecutions without may be conquered, yet there might still be no security against sin from within by the assistance of Satan. As he has provided against Satan in his promise that the gates of hell shall not prevail against them, so he has taken care that sin itself shall not destroy them. Herein indeed is the depth of his love: whereas his holy soul hates every sin — it is a burden, an abomination, a new wound to him — and his poor spouse is sinful, believers are full of sins, failings, and infirmities, he hides all, covers all, bears with all, rather than he will lose them. Oh the world of sinful follies that our dear Lord Jesus bears with on this account. Infinite patience, infinite forbearance, infinite love, infinite grace, infinite mercy are all set at work for this end, to answer his valuation of us.

On our part this may also be referred to two heads.

First, that upon the discovery of him to our souls, they rejoice to part with all things in which they have delighted or reposed their confidence for him and his sake, that they may enjoy him. Sin and lust, pleasure and profit, righteousness and duty in their various conditions — all shall go so that they may have Christ.

Second, that they are willing to part with all things rather than with him when they do enjoy him. To think of parting with peace, health, liberty, relations, wives, children is offensive, heavy, and grievous to the best of the saints. But their souls cannot bear the thoughts of parting with Jesus Christ. Such a thought is cruel as the grave. The worst thoughts they have in any fears of desolation are that they shall not enjoy Jesus Christ. So they may enjoy him — here, hereafter, be like him, be ever with him, stand in his presence — they can part with all things freely and cheerfully.

The third conjugal affection on the part of Christ is pity and compassion. As a man nourishes and cherishes his own flesh, so does the Lord his church, Ephesians 5:29. Christ has a fellow feeling with his saints in all their troubles as a man has with his own flesh. He does not deal with believers as the Samaritans with the Jews — fawning on them in prosperity but despising them in trouble. He is like a tender father who, though perhaps he loves all his children alike, yet will take most pains with and give most of his presence to the one who is sick and weak. And what is more than the pity of any father, he himself suffers with them and takes share in all their troubles.

All the sufferings of the saints in this world, in which their head and husband exercises pity, tenderness, care, and compassion toward them, are of two sorts. 1. Temptations. 2. Afflictions.

First, temptations — under which I also include sin, to which they tend — whether from their own infirmities or from their adversaries without. The frame of the heart of Christ and his deportment toward them in this condition is seen in Hebrews 4:15. We have not a high priest who cannot be touched with our infirmities. The two negations do vehemently affirm that we have such a high priest as can be — and is — touched with our infirmities. The word rendered 'touched' falls far short of the original, which means to suffer together. We have, says the apostle, such a high priest as can and consequently does suffer with us and endure our infirmities. In what respect he suffers with us he declares in the next words: for he was tempted like us, verse 16. It is in our infirmities and temptations, our spiritual weakness, that he has a compassionate sympathy and fellow feeling with us. Whatever our infirmities, so far as they are our temptations, he suffers with us and compassionates us. Hence at the last day he says, 'I was hungry,' etc. There are two ways of expressing a fellow feeling and suffering with another.

1. By a friendly grieving with them.

2. By a gracious supply — both are eminent in Christ.

First, he grieves and labors with us. Zechariah 1:12: The angel of the Lord said, O Lord of hosts, how long will you have no mercy on Jerusalem? He speaks as one intimately affected with the state of poor Jerusalem. He has bid all the world take notice that what is done to them is done to him, Zechariah 2:8 — to the apple of his eye.

Second, in gracious supply he abounds. Isaiah 40:11: He shall feed his flock like a shepherd; he shall gather the lambs with his arm and carry them in his bosom, and gently lead those that are with young. Here we have both together: tender compassionateness and assistance.

The whole frame in which Christ is described is a frame of the greatest tenderness, compassion, and condescension that can be imagined. His people are set forth under many infirmities — some are lambs, some great with young, some very tender, some burdened with temptations. To them all Christ is a shepherd who feeds his own sheep and drives them out to pleasant pasture. If he sees a poor weak lamb, he does not thrust it on but takes him into his bosom, where he both eases and refreshes him. He leads them gently and tenderly. When he sees a poor soul weak, tender, and ready to sink and perish, he takes him into his arms by some gracious promise administered to him, carries him, and bears him up when he is not able to go one step forward. Hence his great quarrel with those shepherds in Ezekiel 34:4: the diseased have you not strengthened, neither have you healed that was sick, neither have you bound up that which was broken. This is that which our careful, tender husband would have done.

As mention is made of his compassionateness and fellow-suffering with us in Hebrews 4:15, so it is added in verse 16 that he gives seasonable grace — grace for help in a time of need. A pardon to a condemned man when he is ready to be executed is sweet and welcome. Such is the assistance given by Christ. All his saints may take this as a sure rule, both in their temptations and afflictions: when they can want relief no longer, they shall not want it; and when they can bear no longer, they shall be relieved, 1 Corinthians 10:13.

Hebrews 2:18: in that he himself has suffered being tempted, he is able to help those who are being tempted. There is something in all our temptations more than was in the temptation of Christ — there is something in ourselves to take part with every temptation. With Christ it was not so, John 14:30. But this is so far from taking away his compassion toward us that on all accounts it increases it. If he will give us help because we are tempted, the harder our temptations are, the more ready will he be to help us. He gives seasonable help in and under temptations to sin in several ways.

First, by keeping the soul, which is liable to temptation, in a strong habitual bent against that sin to which it is most exposed. So it was in the case of Joseph: Christ knew that Joseph's great trial would lie in the temptation to lewdness on the hand of his mistress, and he kept his heart in a steady frame against that sin. His answer without the least deliberation argues this, Genesis 39:9. In other things wherein he was not so deeply concerned, Joseph's heart was not so fortified by habitual grace, as appears by his swearing by the life of Pharaoh. This is one way whereby Christ gives suitable help to his own in tenderness and compassion. The saints in the course of their lives, by the company, society, and business they are cast upon, are exposed to temptations great and violent — some in one kind, some in another. Herein is Christ exceedingly kind and tender to them in fortifying their hearts with abundance of grace as to that sin to which they are most exposed.

Second, Christ sometimes by some strong impulse of actual grace recovers the soul from the very borders of sin. So it was in the case of David, 1 Samuel 24:4-5. The temptation was at the door of prevailing when a mighty impulse of grace recovers him. To show his saints what they are — their own weakness and infirmity — he sometimes suffers them to go to the very edge of the hill, and then causes them to hear a word behind them saying, this is the right way, walk in it, and so recovers them to himself.

Third, by taking away the temptation itself when it grows so strong and violent that the poor soul knows not what to do. This is called delivering the godly out of temptation, 2 Peter 2:9. As a man is plucked out of a snare and the snare left behind. When the soul has been quite weary, has tried all means of help and assistance, and has not been able to come to a comfortable issue — on a sudden, unexpectedly, the Lord Christ in his tenderness and compassion rebukes Satan, so that they hear not one word more of him as to their temptation. Christ comes in the storm and says: Peace, be still.

Fourth, by giving in fresh supplies of grace as temptations grow or increase. So it was in the case of Paul, 2 Corinthians 12:9: My grace is sufficient for you. The temptation grew high; Paul was earnest for its removal; and receives only this answer of the sufficiency of the grace of God for his support, notwithstanding all the growth and increase of the temptation.

5. By giving them wisdom, to make a right, holy, and spiritual improvement of all temptations. James bids us count it all joy when we fall into manifold temptations (James 1:2), which could not be done, were there not a holy and spiritual use to be made of them, which also himself manifests in the words following. There are manifold uses of temptations, which experienced Christians with assistance suitable from Christ, may make of them. This is not the least that by them we are brought to know ourselves. So Hezekiah was left, to be tried to know what was in him. By temptation, some bosom, hidden corruption is oftentimes discovered that the soul knew not of before. As it was with Hazael in respect of enormous crimes; so in lesser things with the saints. They would never have believed there had been such lusts and corruptions in them as they have discovered upon their temptations. Yes diverse having been tempted to one sin, have discovered another that they thought not of. As some being tempted to pride, or worldliness, or looseness of conversation, have been startled by it and led to a discovery of a neglect of many duties, and much communion with God, which before they thought not of. And this is from the tender care of Jesus Christ, giving them in suitable help, without which no man can possibly make use of, or improve a temptation. And this is a suitable help indeed, whereby a temptation which otherwise, or to other persons might be a deadly wound, proves the lancing of a festered sore, and the letting out of corruption that otherwise might have endangered the life itself. So (1 Peter 1:6) if need be you are in heaviness through manifold temptations.

6. When the soul is at any time, more or less overcome by temptations Christ in his tenderness relieves it with mercy and pardon. So that his shall not sink utterly under their burden (1 John 2:1-2). By one more, or all of these ways does the Lord Jesus manifest his conjugal tenderness, and compassion towards his saints, in and under their temptations.

2. Christ is compassionate towards them in their afflictions; in all their afflictions he is afflicted (Isaiah 63:9). Yes it seems that all our afflictions (at least those of one sort, namely which consist in persecutions) are his in the first place, ours only by participation (Colossians 1:24). We fill up the measure of the afflictions of Christ. Two things evidently manifest this compassionateness in Christ.

1. His interceding with his Father for their relief (Zechariah 1:12). Christ intercedes on our behalf not only in respect of our sins, but also our sufferings; and when the work of our afflictions is accomplished, we shall have the relief he intercedes for. The Father always hears him. And we have not a deliverance from trouble, a recovering of health, ease of pain, freedom from any evil that ever laid hold upon us, but it is given us, on the intercession of Jesus Christ. Believers are unacquainted with their own condition, if they look upon their mercies as dispensed in a way of common providence. And this may indeed be a cause why we esteem them no more, are no more thankful for them, nor fruitful in the enjoyment of them; we see not how, by what means, nor on what account they are dispensed to us. The generation of the people of God in the world are at this day alive, undevoured, merely on the account of the intercession of the Lord Jesus. His compassionateness has been the fountain of their deliverances. Hence oftentimes he rebukes their sufferings and afflictions, that they shall not act to the utmost upon them, when they are under them. He is with them when they pass through fire and water (Isaiah 43:2-3).

2. In that that he does and will, in the winding up of the matter, so sorely revenge the quarrel of their sufferings upon their enemies. He avenges his elect that cry unto him, yes he does it speedily. The controversy of Zion leads on the day of his vengeance (Isaiah 34:4). He looks upon them sometimes in distress and considers what is the state of the world in reference to them (Zechariah 1:11). We have walked to and fro through the earth, and behold all the earth sits still and is at rest; say his messengers to him, whom he sent to consider the world and its condition, during the affliction of his people. This commonly is the condition of the world in such a season, they are at rest and quiet, their hearts are abundantly satiated; they drink wine in bowls, and send gifts one to another. Then Christ looks to see who will come in for their succor (Isaiah 59:16-17), and finding none engaging himself for their relief, by the destruction of their adversaries, himself undertakes it. Now this vengeance he accomplishes two ways.

1. Temporally upon persons, kingdoms, nations and countries, a type whereof you have (Isaiah 63:1-6). As he did it upon the old Roman world (Revelation 6:16), and this also he does two ways.

1. By calling out here and there an eminent opposer, and making him an example to all the world, so he dealt with Pharaoh, for this cause have I raised you up (Exodus 9:16). So he does to this day, he lays his hand upon eminent adversaries; fills one with fury, another with folly, blasts a third, and makes another wither, or destroys them utterly and terribly. As a provoked lion, he lies not down without his prey.

2. In general, in the vials of his wrath which he will in these latter days pour out upon the antichristian world, and all that partake with them in their thoughts of vengeance and persecution. He will miserably destroy them, and make such work with them in the issue, that whoever hears, both his ears shall tingle.

2. In eternal vengeance will he plead with the adversaries of his beloved (Matthew 25:41-44; 2 Thessalonians 1:6; Jude 15). It is hence evident, that Christ abounds in pity and compassion towards his beloved. Instances might be multiplied, but these things are obvious and occur to the thoughts of all.

In answer to this, I place in the saints, chastity unto Christ in every state and condition. That this might be the state of the church of Corinth, the apostle made it his endeavor.

Paul says in 2 Corinthians 11:2-3: I have espoused you to one husband, that I may present you as a chaste virgin to Christ; and I fear, lest by any means as the serpent beguiled Eve through his subtlety, so your minds should be corrupted from the simplicity that is in Christ. And so it is said of the followers of the Lamb on Mount Zion in Revelation 14:4: these are they that are not defiled, for they are virgins. What defilement that was they were free from shall be afterward declared.

Now there are three things in which this chastity consists.

First, the not taking anything into their affections and esteem for those ends and purposes for which they have received Jesus Christ. Here the Galatians failed in their conjugal affection to Christ: they had received Christ for life and justification and him only, but being overcome with charms, they took into the same place with him the righteousness of the law (Galatians 3:1). How Paul deals with them hereupon is known — how sorely, how pathetically he admonishes them, how severely reproves them, how clearly convinces them of their madness and folly. This then is the first chaste affection believers bear in their hearts to Christ: having received him for their righteousness and salvation before God, for the fountain and wellhead of all their supplies, they will not now receive any other thing into his room and in his stead. As to all endeavors and advantages before we receive Christ, you know what was the apostle's frame in Philippians 3:8-10: all endeavors, all advantages, all privileges he rejects with indignation as loss and as dung, and winds up all his aims and desires in Christ alone and his righteousness. But the works we do after we have received Christ are of another consideration — indeed they are acceptable to God; it pleases him that we should walk in them. But as to that end for which we receive Christ — Ephesians 2:8-10 — even the works we do after believing are, as to justification and acceptance with God, excluded. It will one day appear that Christ abhors the contentions of men about the place of their own works and obedience in the business of their acceptance with God. The chastity we owe him requires another frame. It is marvelous to see how hard it is to keep some professors to any faithfulness with Christ in this thing; those who love him indeed are otherwise minded.

In this then, of all things, do the saints endeavor to keep their affections chaste and loyal to Jesus Christ. He is made to them of God righteousness, and they will own nothing else to that purpose. Indeed sometimes they do not know whether they have any interest in him or not; he absents and withdraws himself, and they continue in a state of widowhood, refusing to be comforted, because he is not present. When Christ is at any time absent from the soul, many lovers offer themselves to it, many woo its affections to get it to rest on this or that thing for relief and succor. But though it go mourning never so long, it will have nothing but Christ to lean upon. When the soul is in the wilderness, in the saddest condition, there it will stay until Christ comes to take it up (Song of Solomon 8:5).

This is what he who has communion with Christ does: he watches diligently over his own heart so that nothing creeps into its affections to give it any peace or establishment before God but Christ only. Whenever that question is to be answered — with what shall I come before the Lord? — he does not gather up this or that he will do, but instantly cries: in the Lord Jesus have I righteousness. All my desire is to be found in him, not having my own righteousness (Philippians 3:9).

Second, in cherishing that Spirit, that holy Comforter, which Christ sends to us to abide with us in his room and stead. He tells us that he sends him for that purpose (John 16:7); he gives him to us to abide with us forever for all those ends and purposes which he has to fulfill toward us and upon us. He gives him to dwell in us, to keep us and preserve us blameless for himself. Now herein do the saints preserve their conjugal affections entire to Christ: they labor by all means not to grieve the Holy Spirit which he has sent in his stead to abide with them. This the apostle puts them in mind of in Ephesians 4:30: Grieve not the Holy Spirit.

There are two main ends for which Christ sends his Spirit to believers.

First, for their sanctification; second, for their consolation. To these two all the particular acts of purifying, teaching, anointing, and the rest that are ascribed to him may be referred. So there are two ways whereby we may grieve him: first, in respect of sanctification; second, in respect of consolation.

First, in respect of sanctification. He is the Spirit of holiness — holy in himself and the author of holiness in us. He works it in us, Titus 3:5, and persuades us to it by those motions of his which are not to be quenched. This in the first place grieves the Spirit: when he is carrying on in us a work so infinitely for our advantage — and without which we cannot see God — that we should run contrary to him in ways of unholiness, pollution, and defilement. So the connection of the words in Ephesians 4:28-31 manifests. What can grieve a loving and tender friend more than to oppose him and slight him when he is most intent about our good? In this then believers make it their business to keep their hearts loyal and their affections chaste to Jesus Christ. They labor earnestly not to grieve the Holy Spirit by loose and careless walking. Therefore no anger, wrath, malice, or envy shall dwell in their hearts, because they are contrary to the holy, meek spirit of Christ which he has given to dwell with them. They attend to his motions, make use of his assistance, improve his gifts. Nothing lies more upon their spirits than that they may walk worthy of the presence of this holy substitute of the Lord Jesus Christ.

Second, as to consolation. This is the second great end for which Christ gives and sends his Spirit to us, who from there by way of eminence is called the Comforter. To this end he seals us, anoints us, establishes us, and gives us peace and joy. There are two ways whereby he may be grieved as to this end of his mission, and our chastity to Jesus Christ thereby violated.

First, by placing our comforts and joys in other things, and not being filled with joy in the Holy Spirit. When we make creature comforts, anything whatever but what we receive by the Spirit of Christ, to be our joy and our delight, we are unfaithful to Christ. So it was with Demas who loved the present world. When the ways of the Spirit of God are grievous and burdensome to us, and our delight and refreshment lies in earthly things, we are unsuitable to Christ. May not his Spirit say: Why do I still abide with these poor souls? I provide them joy unspeakable and glorious, but they refuse it for perishing things. This Christ cannot bear. Believers are therefore exceedingly careful not to place their joy and consolation in anything but what is administered by the Spirit. Their daily work is to get their hearts crucified to the world and the things of it. They would look on the world as a crucified dead thing that has neither form nor beauty. If at any times they have been entangled with creatures and inferior contentments and have lost their better joys, they cry to Christ: O restore to us the joys of your Spirit!

Second, he is grieved when through darkness and unbelief we will not, do not receive those consolations which he tenders to us and which he is abundantly willing that we should receive. But of this I shall have occasion to speak afterward in handling our communion with the Holy Spirit.

Third, in his institutions and the matter and manner of his worship. Christ marrying his church to himself, taking it into that relation, still expresses the main of their chaste and choice affections to him, as lying in their keeping his institutions and his worship according to his appointment. The breach of this he calls adultery and unfaithfulness everywhere. He is a jealous God and he gives himself that title only in respect of his institutions. The whole apostasy of the Christian church into false worship is called fornication. On this account those believers who really attend to communion with Jesus Christ labor to keep their hearts chaste to him in his ordinances, institutions, and worship, and that in two ways.

First, they will receive nothing, practice nothing, own nothing in his worship, but what is of his appointment. They know that from the foundation of the world he never did allow, nor ever will, that in anything the will of the creature should be the measure of his honor, or the principle of his worship, either as to matter or manner. It was a witty and true sense that one gave of the second commandment: it is not an image, not a likeness that is forbidden; but making one for ourselves — inventing, finding out ways of worship or means of honoring God not appointed by him — that is so severely forbidden. Believers know what reception all will-worship finds with God. Who has required these things at your hands? and, In vain do you worship me, teaching for doctrines the traditions of men — this is the best it meets with. I shall take leave to say what is upon my heart, and what I shall willingly endeavor to make good against all the world: namely, that that principle — that the church has power to institute and appoint anything or ceremony belonging to the worship of God, either as to matter or to manner, beyond the orderly observance of such circumstances as necessarily attend such ordinances as Christ himself has instituted — lies at the bottom of all the horrible superstition and idolatry, of all the confusion, blood, persecution, and wars that have for so long a season spread themselves over the face of the Christian world. And I believe it is the design of a great part of the book of Revelation to make a discovery of this truth. I doubt not but that the great controversy which God has had with this nation for so many years, and which he has pursued with so much anger and indignation, was upon this account: that contrary to that glorious light of the gospel which shone among us, the wills and fancies of men, under the name of order, decency, and the authority of the church, were imposed on men in the ways and worship of God. Neither was all that pretense of glory, beauty, comeliness, and conformity any more than what God describes in the church of Israel in Ezekiel 16:25 and following. Hence was the Spirit of God in prayer derided, hence was the powerful preaching of the gospel despised, hence was the Sabbath decried, hence was holiness stigmatized and persecuted — to what end? that Jesus Christ might be deposed from the sole privilege and power of law-making in his church. That a ceremonious, pompous, outward show-worship, drawn from pagan, Jewish, and antichristian observations, might be introduced — of all which there is not one word, tittle, or iota in the whole book of God. This then they who hold communion with Christ are careful of: they will admit of nothing, practice nothing in the worship of God — private or public — but what they have his warrant for. Unless it comes in his name, with thus says the Lord Jesus, they will not hear an angel from heaven. They know the apostles themselves were to teach the saints only what Christ commanded them (Matthew 28:20). You know how many in this very nation in the days not long since past, yes how many thousands left their native soil and went into a vast and howling wilderness in the utmost parts of the world, to keep their souls undefiled and chaste to their dear Lord Jesus as to this of his worship and institutions.

Second, they readily embrace, receive, and practice everything that the Lord Christ has appointed. They inquire diligently into his mind and will, that they may know it. They go to him for directions, and beg of him to lead them in the way they have not known. Psalm 119 may be a pattern for this. How does that good holy soul breathe after instruction in the ways and ordinances, the statutes and judgments of God? Whatever is of Christ, they willingly submit to, accept, and give up themselves to the constant practice thereof. Whatever comes on any other account they refuse.

Fourth, Christ manifests and evidences his love to his saints in a way of bounty, in that rich, plentiful provision he makes for them. It has pleased the Father that in him all fullness should dwell, Colossians 1:19, and that of his fullness we might all receive grace for grace, John 1:16. I shall only observe that the Scripture affirms him to do all things for his saints in an abundant manner, richly and in a way of bounty. Whatever he gives us — his grace to assist us, his presence to comfort us — he does it abundantly. Romans 5:20: where sin abounded, grace did abound much more. Ephesians 3:20: he is able to do exceeding abundantly above what we can ask or think. Is it pardoning mercy we receive from him? He abundantly pardons, Isaiah 55:7 — he will multiply pardon upon pardon, that grace and mercy shall abound above all our sins and iniquities. Is it the Spirit he gives us? He sheds him upon us richly and abundantly, Titus 3:6 — not only bidding us drink of the waters of life freely, but bestowing him in such plentiful measure that rivers of water shall flow from those who receive him, John 7:38-39, and they shall never thirst any more who have drunk of him. Song of Songs 5:1: drink, yea drink abundantly, O beloved. Is it grace we receive of him? We receive abundance of grace, Romans 5:17; he abounds toward us in all wisdom and prudence, Ephesians 1:8. If in anything we are straitened, it is in ourselves — Christ deals bountifully with us. The great sin of believers is that they do not make use of Christ's bounty as they ought — that we do not every day take of him mercy in abundance. The oil never ceases till the vessels cease; supplies from Christ fail not but only when our faith fails in receiving them.

Then our return to Christ is in a way of duty; to this two things are required.

First, that we follow and practice holiness in the power of it as obedience to Jesus Christ — under this form, as obedience to him. All gospel obedience is that which Christ commands us, Matthew 28:20. John 15:14: you are my friends if you do what I command you. It is required of us to live to him who died for us, 2 Corinthians 5:15 — to live to him as our Lord and King in all holy obedience. Not that there are peculiar precepts and a peculiar law of Jesus Christ in the observance whereof we are justified, as the Socinians imagine; for the Gospel requires of us no more but to love the Lord our God with all our hearts and souls, which the law also required. But the Lord Jesus having brought us into a condition of acceptance with God wherein our obedience is well-pleasing to him, and we being to honor him as we honor the Father, we have a peculiar regard to him in all our obedience — so Titus 2:14, he has purified for himself a people of his own. Thus believers in their obedience eye Jesus Christ.

First, as the author of their faith and obedience, for whose sake it is given to them to believe, Philippians 1:29, and who by his Spirit works that obedience in them. Hebrews 12:1-2: in the course of our obedience we still look to Jesus the author of our faith.

Second, as he in, for, and by whom we have acceptance with God in our obedience. They know all their duties are weak, imperfect, not able to abide the presence of God. Therefore they look to Christ as he who bears the iniquity of their holy things, who adds incense to their prayers, gathers out all the weeds of their duties, and makes them acceptable to God.

Third, as one who has renewed the commands of God to them with mighty obligations to obedience. 2 Corinthians 5:14-15: the love of Christ constrains us.

Fourth, they consider him as God equal with his Father, to whom all honor and obedience is due, Revelation 5:14. This then the saints do in all their obedience — they have a special regard to their dear Lord Jesus. His love to them, his life for them, his death for them, all his kindness and mercies constrain them to live to him.

Second, by laboring to abound in fruits of holiness. As he deals with us in a way of bounty and deals out to us abundantly, so he requires that we abound in all grateful, obediential returns to him. We are exhorted to be always abounding in the work of the Lord, 1 Corinthians 15:58. The saints are not satisfied with that measure they have at any time attained, but are still pressing that they may be more dutiful, more fruitful to Christ.

And this is a little glimpse of some of that communion which we enjoy with Christ. It is but a little from him who has the least experience of it of all the saints of God — who yet has found in it that which is better than ten thousand worlds. Who desires to spend the residue of the few and evil days of his pilgrimage in pursuit hereof, in the contemplation of the excellencies, desirableness, love, and grace of our dear Lord Jesus — and in making returns of obedience according to his will. To whose soul, in the midst of the perplexities of this wretched world and cursed rebellions of his own heart, this is the great relief: that he who shall come will come and will not tarry. The Spirit and the bride say come; and let him that reads say come; even so, come Lord Jesus.

Other consequential affections; first, on the part of Christ. He values His saints. Evidences of that valuation: first, His incarnation; second, His self-emptying (2 Corinthians 8:9; Philippians 2:6-7); third, His obedience as a servant; fourth, in His death, His valuation of them compared with others. Believers' esteem for Christ: first, they value Him above all other things and persons; second, above their own lives; third, above all spiritual excellencies. A summary of all this on Christ's part. A summary on the part of believers. The third conjugal affection on Christ's part, pity or compassion, and how it is shown. Suffering alongside and providing for — the fruits of compassion. Several ways Christ supports the saints under temptation. His compassion in their afflictions. Faithfulness — the third conjugal affection in the saints. The fourth on the part of Christ, generosity; on the part of the saints, duty.

Christ values His saints, values those who believe in Him. This is the second element of the conjugal love He bears toward them, having drawn them into the relationship we have been describing. I do not need to spend long demonstrating this. Heaven and earth are full of evidence for it. A few examples will be enough to bring the point to life.

Consider them, then: first, in absolute terms; second, relative to others — and you will see how highly He values them.

First, everything He ever did or does, everything He ever underwent or suffered as Mediator, was for their sake. These things were so great and so costly that if He had not valued them above anything that can be expressed, He would never have committed Himself to bearing them. A few examples.

First, for their sake He was made flesh: 'manifested in the flesh' (Hebrews 2:14). 'Since the children share in flesh and blood, He Himself likewise also partook of the same' (John 1:14; 1 Timothy 3:16). The height of this valuation is pressed further by the apostle in verse 16. 'For assuredly He did not give help to angels, but He gave help to the descendant of Abraham.' He had no such regard for angels. Whether you take the phrase to mean that He took our nature upon Him and not the nature of angels, or that He helped and rescued the seed of Abraham rather than fallen angels — it amounts to the same thing for our purposes. His choosing the seed of Abraham over angels, His placing greater value on them than on the others, is plainly expressed. And note: He came to help the seed of Abraham — that is, believers; His esteem and valuation extends to them alone.

Second, for their sake He became flesh in such a way that involved a self-emptying, a setting aside of His manifest glory, becoming poor for their sake (2 Corinthians 8:9). 'For you know the grace of our Lord Jesus Christ, that though He was rich, yet for your sake He became poor.' Being rich in eternal glory with His Father (John 17:5), He became poor — for believers. The same person who was rich became poor. That the riches here can only mean those of deity is clear from its contrast with the poverty He took on as man. This is expressed more fully in Philippians 2:6-7: 'who, although He existed in the form of God, did not regard equality with God a thing to be grasped, but emptied Himself, taking the form of a bond-servant, and being made in the likeness of men.' That 'the form of God' here refers to the essence of deity is established by several unavoidable considerations.

First, He was in that form equal with God — that is, with the Father. Nothing but God is equal to God, not even Christ as Mediator in His greatest glory — nothing finite is equal to that which is infinite.

Second, the form of God is set in contrast to the form of a servant, and that form of a servant is called the 'fashion of a man' in verse 8 — the fashion in which He was found when He gave Himself over to death, when as a man He poured out His blood and died. 'He took the form of a servant' is explained by the next words — an expression used to describe His incarnation (Romans 8:3): God sent Him, and He came in true flesh, in the likeness of sinful flesh. In doing this, it is said He humbled Himself — He emptied Himself, made Himself of no reputation. In the very act of taking on flesh, there was a condescension, a lowering of the person of the Son of God — it could not be otherwise. If God humbles Himself even to observe the things that are in heaven and on earth (Psalm 113:6), then certainly it was an inconceivable condescension and abasement — not merely to observe, but to take our nature into personal union with Himself. And while nothing could possibly be removed from the essential glory of the deity, yet that person appearing in the fashion of a man and the form of a servant had His manifest glory eclipsed — He appeared to be something entirely other than what He in fact was and had been from eternity. Hence He prays that His Father would glorify Him with the glory He had with Him before the world existed (John 17:5) — referring to the manifest display of it. So while the divine nature was not diminished, the person was humbled.

Third, for their sake He so humbled and emptied Himself in taking flesh as to become in the world's eyes a servant — of no status or account — and a true and real servant to the Father. For their sake He humbled Himself and became obedient. Everything He did and suffered throughout His life falls under this description. It can all be gathered under three headings: first, fulfilling all righteousness; second, enduring all manner of persecution and hardship; third, doing all kinds of good to people. For their sake He embraced a life pointed to in Hebrews 5:7-8: a life of prayers, tears, fears, obedience, and suffering — and all of this with willingness and delight, calling His work His food and drink, and continually declaring that the law of this obedience was in His heart, that He was content to do the will of God. He who will one day avenge severely the least opposition raised against Him by others was content — for believers — to bear everything.

Fourth, He did not stop there — for the completion of everything that came before, He for their sake became obedient to death, even death on a cross. As He declares to His Father in John 17:19: 'For their sakes I sanctify Myself' — I dedicate and consecrate Myself as an offering, as a sacrifice to be slain. This was His aim through all that preceded: He was born and lived in order to die. He valued them above His own life. If we could fully grasp what was in this death He underwent for them, we would see at what price He set them. The curse of the law was in it; the wrath of God was in it; the loss of God's presence was in it. It was a dreadful cup that He tasted and drank to the dregs — so that they would never have to taste it. 'Greater love has no one than this, that someone lay down his life for his friends' (John 15:13). Yet Romans 5:8 deepens it further: 'God demonstrates His own love toward us, in that while we were yet sinners, Christ died for us.' When He did this for us, we were sinners and enemies whom He would have been entirely just to destroy. Such a death, in such circumstances, with such an accompaniment of wrath and curse, shows as high a regard for us as the heart of Christ Himself was capable of.

To give up one's glory, one's riches, one's ease, one's life, one's sense of God's love — to face loss, shame, wrath, curse, and death for another — this is the evidence of the highest esteem. Christ certainly held His saints in the highest regard: rather than they should perish, rather than they should not be His and share in His glory, He was willing to give up everything He had for their sake (Ephesians 5:25-26).

There would be no end to the examples if I were to trace all the ways Christ has shown His regard for believers — in all their deliverances and afflictions, in what He has done, what He does through His intercession, what He delivers them from, what He secures for them. All of it says one thing: they are the apple of His eye, His jewel, His crown, His diadem.

Second, in comparison with others: the entire world is nothing to Him compared with them. They are His garden; the rest of the world a wilderness. 'A garden locked is my sister, my bride, a rock garden locked, a spring sealed up' (Song of Solomon 4:12). 'For I am the Lord your God, the Holy One of Israel, your Savior; I have given Egypt as your ransom, Cush and Seba in your place. Since you are precious in My sight, since you are honored and I love you, I will give other men in your place and other peoples in exchange for your life' (Isaiah 43:3-4). He loves the church and sets the highest price upon her. He arranges the affairs of all nations according to what serves the good of His people. 'In all the siftings of the nations, the eyes of God are on the house of Israel — not a grain of them shall fall to the earth' (Amos 9:9). Look to heaven: angels are appointed to serve them (Hebrews 1:14). Look at the world: nations in general are either blessed for the saints' sake or judged on their account. There is not the humblest, weakest, or poorest believer on earth whom Christ does not value more than all the world besides. If our hearts were filled with these thoughts, they would be a great source of comfort.

In response, believers also value Jesus Christ — they esteem Him above all the world and everything in it. They say in their hearts continually, as David did: 'Whom have I in heaven but You? And besides You, I desire nothing on earth' (Psalm 73:25). Neither heaven nor earth can offer them anything that comes anywhere close to Him.

First, they value Him above all other things and persons. Christ in a prison, Christ on a cross, is infinitely sweeter to their souls than a crown and throne without Him. So it was with Moses (Hebrews 11:26): he counted the reproach of Christ as greater wealth than the treasures of Egypt. The reproach of Christ is the worst that the wickedness of the world and the malice of Satan can bring upon His followers. The treasures of Egypt were the greatest in the world in those days. Moses despised the very best of the world for the very worst of the cross of Christ. Christ Himself has told believers that if they love anything more than Him — even father or mother — they are not worthy of Him. Holding everything else in contempt for the sake of Christ is the very first lesson of the Gospel.

Second, they value Him above their own lives. 'I do not consider my life of any account as dear to myself, so that I may finish my course and the ministry which I received from the Lord Jesus' (Acts 20:24). Let life and everything else go, so long as I may serve Him — and when it is all over, enjoy Him and be made like Him. What Ignatius is reported to have said when being led to martyrdom is well known: 'Whatever may come upon me, only let me obtain Jesus Christ.' This is why the early believers rejoiced when they were flogged and disgraced for His sake (Acts 5:41; Hebrews 11). Everything is welcome that comes from Him or is endured for Him. The life they live and the death they must die seem small in the light of thoughts of Him who is the support of their life and the goal of their death. If it were not for the daily refreshment they receive through thoughts of Him, they could not endure life — it would be a burden to them — and thoughts of one day fully enjoying Him make them cry out with Paul, 'Oh, that we might be dissolved!' The accounts of the martyrs of old and of later believers who suffered as witnesses for Him — under persecution both civil and religious — the readiness of women and children to disregard life for His sake, and the way His name sweetened all torments, have made this truth plain to men and angels.

Third, they value Him above all spiritual excellencies and all other forms of righteousness. Philippians 3:7-8: 'But whatever things were gain to me, those things I have counted as loss for the sake of Christ. More than that, I count all things to be loss in view of the surpassing value of knowing Christ Jesus my Lord, for whom I have suffered the loss of all things, and count them but rubbish so that I may gain Christ, and may be found in Him.' Having enumerated his privileges and excellencies as a Jew — all of a spiritual nature, and privileges which led his fellow countrymen to despise the entire Gentile world and regard themselves as the only people acceptable to God, resting on them for righteousness — the apostle tells us how he assesses them compared with the Lord Jesus: they are loss and rubbish. Things he had genuinely given up and suffered the loss of: for many years he had been zealous for the law, pursuing a righteousness as though by the works of it (Romans 9:31), serving God earnestly day and night to obtain the promise (Acts 26:7), living in good conscience from his youth (Acts 22), deeply zealous for God and His institutions — and all of it he willingly cast away. He regarded it as loss and rubbish — not only content to be without it, but for the purpose for which he had pursued it, he repudiated it all. When people have been deeply convicted of their duty, have labored many years to keep a clear conscience, have prayed and listened and done good and denied themselves and been zealous for God and worked with all their strength to please Him and at length to enjoy Him — they would sooner give up the whole world, life and all, than give up what they have worked for. We all know how unwilling we are to let go of anything we have labored hard to build. How much more when the things are so excellent — our duty to God, our moral integrity, our hope of heaven — things we have strained our hearts toward. But when Christ once appears to the soul, when He is known in His excellency, all these things apart from Him have their paint stripped away, their beauty fades, their appeal vanishes. The soul not only becomes willing to let them all go but pushes them away as a defiled thing and cries out: 'Only in the Lord is there righteousness and strength' (Isaiah 45:24). Among countless testimonies, Proverbs 3:13-15 may be cited here: 'How blessed is the man who finds wisdom, and the man who gains understanding. For her profit is better than the profit of silver and her gain better than fine gold. She is more precious than jewels; and nothing you desire compares with her.' The Holy Spirit is speaking of Jesus Christ, the wisdom of God, the eternal wisdom of the Father — as is clear from the description given in chapter 8. He and His ways are better than silver and gold, rubies, and everything desirable. In the Gospel He Himself compares Himself to the pearl in the field, which the merchant finds and then sells everything he has to purchase (Matthew 13:45-46). Everything gives way for Christ — all righteousness apart from Him, all religious approaches, all of it — for that one pearl. The glory of His deity, the excellency of His person, His irresistible desirableness, His unspeakable love, His wonderful undertaking, His inconceivable condescensions, His effective mediation, His complete righteousness — all lie open before their eyes, captivating their hearts, filling their affections, and possessing their souls. And this is the second mutual expression of conjugal love between Christ and believers — which, on Christ's part, can be summarized under two headings.

First, everything He gave up, everything He did, everything He suffered, everything He continues to do as Mediator — He gave up, did, suffered, and does, because of His love for and regard for believers. He gave up the greatest glory, bore the greatest misery, and does the greatest works the world has ever seen — because He loves His bride; because He values believers. What more can be said? How little do we fathom the depths of what is being said here? How inadequate we are to look into the mysterious depths of it! He so loves and so values His saints that, having committed from eternity to bring them to God, He rejoices in the thought of it — and pursues His design through heaven and hell, through life and death, through suffering and power, through misery and strength, and does not cease until He brings it to perfection.

Second, He values them so highly that He will not lose a single one of them to eternity — even if the whole world were to combine forces to snatch them from His hand. When in the days of His earthly life He foresaw what opposition and danger they would face, He cried out: 'Holy Father, keep them' (John 17:11) — let not one of them be lost. He tells us plainly in John 10:28 that no one will snatch His sheep out of His hand. While the world and outward afflictions and persecutions might be overcome, there was still the threat of sin from within, assisted by Satan. Just as He has provided against Satan's attacks with the promise that the gates of hell will not prevail against His church, so He has ensured that sin itself will not destroy them. Here indeed is the depth of His love: though His holy soul hates every sin — it is a burden, an abomination, a fresh wound to Him — and His poor bride is sinful, believers full of sins, failures, and weaknesses, He hides it all, covers it all, and bears with it all, rather than lose them. What a world of sinful foolishness our dear Lord Jesus bears with on this account. Infinite patience, infinite forbearance, infinite love, infinite grace, infinite mercy — all are set to work to this end, to match the high value He places on us.

On our part, this can also be summarized under two headings.

First, that when Christ is revealed to our souls, they rejoice to let go of everything in which they had delighted or placed their confidence — for Him and for His sake, so that they may have Him. Sin and appetite, pleasure and prosperity, self-made righteousness and self-performed duty — all of it shall go so that they may gain Christ.

Second, they are willing to part with everything else rather than with Him when they do have Him. The thought of parting with peace, health, freedom, relationships, wives, children is painful and heavy even to the best of the saints. But their souls cannot endure the thought of parting with Jesus Christ. Such a thought is as crushing as the grave. The worst fear they have in any season of spiritual darkness is that they will not have Jesus Christ. So long as they may have Him — here, hereafter, be made like Him, be always with Him, stand in His presence — they can part with everything else freely and gladly.

The third conjugal affection on Christ's part is pity and compassion. 'As a husband nourishes and cherishes his own flesh, so does Christ with the church' (Ephesians 5:29). Christ has a fellow-feeling with His saints in all their troubles, as a man has with his own flesh. He does not deal with believers as the Samaritans treated the Jews — friendly toward them in prosperity but contemptuous in trouble. He is like a tender father who, though he may love all his children equally, gives the most care and personal attention to the one who is sick and weak. And more than any earthly father's pity, He Himself suffers alongside them and shares in all their troubles.

All the sufferings of the saints in this world — in which their head and husband exercises pity, tenderness, care, and compassion toward them — are of two kinds: 1. Temptations. 2. Afflictions.

First, temptations — under which I also include sin, toward which temptations tend — whether arising from their own weaknesses or from outside adversaries. The state of Christ's heart and His manner toward them in this condition is shown in Hebrews 4:15. 'We do not have a high priest who cannot sympathize with our weaknesses.' The double negative emphatically affirms that we do have a high priest who can — and does — sympathize with our weaknesses. The word translated 'sympathize' falls far short of the original, which means to suffer together with. We have, says the apostle, a high priest who can and therefore does suffer with us and bear our weaknesses. In what sense He suffers with us is explained in the next words: for He was tempted as we are, yet without sin (verse 15). It is in our weaknesses and temptations — our spiritual frailty — that He has a compassionate sympathy and fellow-feeling with us. Whatever our weaknesses, insofar as they are our temptations, He suffers with us and feels for us. Hence at the last day He says, 'I was hungry,' and so on. There are two ways of expressing a fellow-feeling and suffering with another.

1. By grieving alongside them as a friend.

2. By providing gracious help — and both are characteristic of Christ.

First, He grieves and intercedes with us. Zechariah 1:12: 'Then the angel of the Lord said, "O Lord of hosts, how long will You have no compassion for Jerusalem?"' He speaks as one deeply moved by the state of poor Jerusalem. He has announced to the whole world that what is done to His people is done to Him (Zechariah 2:8) — to the apple of His eye.

Second, He abounds in gracious provision. Isaiah 40:11: 'Like a shepherd He will tend His flock; in His arm He will gather the lambs and carry them in His bosom; He will gently lead the nursing ewes.' Here both are present together: tender compassion and active care.

The whole portrait of Christ here is one of the greatest tenderness, compassion, and condescension that can be imagined. His people are shown in many conditions of weakness — some are lambs, some are nursing mothers, some are very tender, some are weighed down by temptations. To them all Christ is a shepherd who feeds His own sheep and leads them to pleasant pasture. If He sees a poor weak lamb, He does not push it along but takes it in His arms, where He both comforts and strengthens it. He leads them gently and tenderly. When He sees a poor soul weak, fragile, and ready to give way and perish, He lifts him up through some gracious word of promise, carries him, and holds him up when he cannot take one step forward. Hence His strong rebuke of the shepherds in Ezekiel 34:4: 'Those who are sickly you have not strengthened, the diseased you have not healed, the broken you have not bound up.' This is what our caring, tender Husband would have done.

Just as His sympathy and fellow-suffering with us is described in Hebrews 4:15, so in verse 16 it is added that He provides timely grace — help in the moment of need. A pardon delivered to a condemned man just as he is about to be executed is sweet and deeply welcome. Such is the help Christ gives. All His saints may take this as a certain rule, both in their temptations and afflictions: when they can no longer do without relief, they will receive it; and when they can bear no longer, they will be delivered (1 Corinthians 10:13).

Hebrews 2:18: 'Since He Himself was tempted in what He suffered, He is able to come to the aid of those who are tempted.' There is something in all our temptations that was not in Christ's temptations — there is something within us that sides with every temptation. With Christ it was not so (John 14:30). But this is so far from diminishing His compassion toward us that in every way it increases it. If He gives help because we are tempted, the harder our temptations are, the more ready He will be to help. He gives timely help in and through temptations to sin in several ways.

First, by keeping the soul, which is vulnerable to temptation, in a strong habitual resistance against the particular sin to which it is most exposed. This was the case with Joseph: Christ knew that Joseph's great trial would come in the form of sexual temptation from his master's wife, and He kept Joseph's heart in a firm and settled disposition against that sin. His immediate answer without a moment's hesitation shows this (Genesis 39:9). In other areas where Joseph was less deeply tried, his heart was not so fortified by habitual grace — as shown by his swearing by the life of Pharaoh. This is one way Christ gives fitting help to His own through tenderness and compassion. The saints in the course of their lives, through the company they keep, the society they move in, and the work they are given, are exposed to great and fierce temptations — some in one form, some in another. Christ is exceptionally kind and gentle toward them in this, strengthening their hearts with abundant grace against the specific sins to which they are most exposed.

Second, Christ sometimes rescues the soul from the very edge of sin by a powerful surge of actual grace. This is what happened with David (1 Samuel 24:4-5). The temptation was on the verge of prevailing when a powerful surge of grace brought him back. To show His saints what they are — their own weakness and frailty — He sometimes allows them to reach the very edge of the cliff, and then causes them to hear a voice behind them saying, 'This is the way, walk in it,' and so draws them back to Himself.

Third, by removing the temptation itself when it grows so strong and violent that the poor soul does not know what to do. This is called 'delivering the godly out of temptation' (2 Peter 2:9). The person is snatched out of the snare while the snare itself is left behind. When the soul is completely worn out, has tried every means of help, and has not been able to find any relief — suddenly and unexpectedly the Lord Christ in His tenderness and compassion rebukes Satan, and the soul hears not another word from him about that temptation. Christ enters the storm and says: 'Peace, be still.'

Fourth, by pouring in fresh grace as temptations grow and intensify. This is what happened with Paul (2 Corinthians 12:9): 'My grace is sufficient for you.' The temptation grew severe; Paul pleaded earnestly for its removal; and he received only this assurance of the sufficiency of God's grace to sustain him, however much the temptation might increase.

5. By giving them wisdom to make a right, holy, and spiritually profitable use of temptations. James tells us to count it all joy when we fall into various trials (James 1:2) — which would be impossible unless a holy and spiritual benefit could be drawn from them, as he goes on to show. There are many ways that experienced Christians, with fitting help from Christ, can benefit from their temptations. Not the least of these is that through them we come to know ourselves. Hezekiah was left to himself in order to be tested, so that it might be known what was in his heart. Through temptation, some hidden, deeply-seated corruption is often brought to light that the soul was previously unaware of. As it was with Hazael regarding extreme sins, so it is with the saints in lesser things. They would never have believed there were such lusts and corruptions in them as temptation has uncovered. Some who were tempted to one sin have discovered another they had not suspected. People tempted to pride, worldliness, or moral looseness have been startled into discovering a neglect of many duties and much loss of communion with God, of which they had been completely unaware. All of this comes from the tender care of Jesus Christ, who provides fitting help — without which no one can possibly make use of a temptation or turn it to good. This is fitting help indeed: what would otherwise be a deadly wound to a soul, or to another person, becomes the lancing of a festered sore — letting out the corruption that might otherwise have endangered life itself. As 1 Peter 1:6 says: 'In this you greatly rejoice, even though now for a little while, if necessary, you have been distressed by various trials.'

6. When the soul is at any time, more or less, overcome by temptation, Christ in His tenderness relieves it with mercy and forgiveness — so that His people will not be crushed entirely under their burden (1 John 2:1-2). Through one or more of these ways the Lord Jesus shows His tender, husband-like compassion toward His saints in and through their temptations.

2. Christ is compassionate toward them in their afflictions; 'in all their affliction He was afflicted' (Isaiah 63:9). Indeed, it seems that all our afflictions — at least those of one kind, namely persecutions — are His in the first place and ours only by participation (Colossians 1:24). We fill up what is lacking in the afflictions of Christ. Two things clearly show this compassion in Christ.

1. His interceding with His Father for their relief (Zechariah 1:12). Christ intercedes on our behalf not only in view of our sins but also our sufferings — and when the work our afflictions are meant to accomplish is done, we will receive the relief He has been interceding for. The Father always hears Him. Every deliverance from trouble, every recovery from sickness, every relief from pain, every rescue from any evil that had hold of us — each is given us on the intercession of Jesus Christ. Believers misunderstand their own situation when they look on their blessings as simply dispensed through ordinary providence. This may in fact explain why we value our mercies so little, are so little thankful for them, and bear so little fruit from them — we do not see how, through what means, and on what basis they are given. The people of God alive in the world today are alive and undevoured solely on account of the intercession of the Lord Jesus. His compassion has been the source of all their deliverances. This is why He often restrains their sufferings and afflictions from reaching their full force. He is with them when they pass through fire and water (Isaiah 43:2-3).

2. In that He will, at the final settlement of all things, take terrible vengeance on the enemies of His people for the sufferings they have caused. He avenges His elect who cry out to Him — and He does so swiftly. The cause of Zion leads on the day of His vengeance (Isaiah 34:8). He sometimes looks on their distress and takes stock of the state of the world in relation to them (Zechariah 1:11). 'We have patrolled the earth,' His messengers report to Him, whom He had sent to survey the world and its condition during the affliction of His people, 'and behold, all the earth is peaceful and quiet.' This is typically the condition of the world in such seasons — it is at rest and ease, hearts abundantly satisfied, drinking wine freely and sending gifts to one another. Christ then looks to see who will step forward to help them (Isaiah 59:16-17), and finding no one engaging on their behalf or for the destruction of their adversaries, He takes it on Himself. He accomplishes this vengeance in two ways.

1. Temporally, upon persons, kingdoms, nations, and countries — a picture of which you have in Isaiah 63:1-6. As He did it to the old Roman world (Revelation 6:16) — and this also He does in two ways.

1. By selecting a prominent opponent and making him an example to all the world — as He did with Pharaoh: 'For this very purpose I raised you up' (Exodus 9:16). He continues to do so to this day: He lays His hand on prominent adversaries — filling one with fury, another with folly, withering a third, or destroying them utterly and terribly. Like a provoked lion, He does not rest until He has His prey.

2. In general, through the bowls of His wrath that He will pour out in these latter days on the anti-Christian world and on all who have shared in their hatred and persecution. He will bring them to terrible ruin, and make such work of them in the end that everyone who hears of it will be stunned.

2. In eternal judgment He will plead the cause of His beloved against their adversaries (Matthew 25:41-44; 2 Thessalonians 1:6; Jude 15). From all of this it is clear that Christ abounds in pity and compassion toward His beloved. More instances could be given, but these things are plain and come readily to the mind.

Corresponding to this, I place in the saints a faithfulness to Christ in every condition and circumstance. The apostle made it his earnest effort that this might be the state of the church at Corinth.

Paul says in 2 Corinthians 11:2-3: 'I am jealous for you with a godly jealousy; for I betrothed you to one husband, so that to Christ I might present you as a pure virgin. But I am afraid that, as the serpent deceived Eve by his craftiness, your minds will be led astray from the simplicity and purity of devotion to Christ.' And so it is said of those who follow the Lamb on Mount Zion in Revelation 14:4: 'These are the ones who have not been defiled with women, for they have kept themselves chaste.' What defilement they were free from will be explained later.

This faithfulness consists in three things.

First, not taking anything else into their affections and confidence for the purposes for which they received Jesus Christ. This is where the Galatians failed in their conjugal loyalty to Christ: they had received Christ alone for life and justification, but being charmed and misled, they brought the righteousness of the law into that same place (Galatians 3:1). How Paul dealt with them over this is well known — how forcefully and tenderly he rebuked them, how severely he confronted them, how plainly he showed them their folly. The first element of faithful love in believers is this: having received Christ as their righteousness and salvation before God and as the source of all their supply, they will not receive any other thing into His place and in His stead. As for everything before we receive Christ — our own efforts and achievements — the apostle's attitude in Philippians 3:8-10 is plain: every effort, every advantage, every privilege he rejects with force as loss and rubbish, and focuses all his aims and desires on Christ alone and His righteousness. The works we do after receiving Christ are a different matter — they are genuinely acceptable to God; He is pleased that we should walk in them. But as to the end for which we receive Christ — Ephesians 2:8-10 — even the works done after believing are excluded when it comes to justification and acceptance with God. It will one day be clear that Christ is deeply opposed to arguments about the role of our own works and obedience in our acceptance before God. The faithfulness we owe Him requires a different disposition entirely. It is remarkable how hard it is to keep some professing believers genuinely faithful to Christ in this matter — but those who truly love Him are differently minded.

Above all else, then, the saints work to keep their hearts faithful and loyal to Jesus Christ in this. He has been made to them righteousness by God, and they will claim nothing else for that purpose. Sometimes they do not even know whether they have any interest in Him or not — He withdraws and is absent, and they remain in a kind of widowhood, refusing to be comforted because He is not present. When Christ is at any time absent from the soul, many other loves offer themselves to it, many things seek to draw its affections into resting on this or that for relief and support. But no matter how long it must go on mourning, it will lean on nothing but Christ. When the soul is in the wilderness, in its most desolate condition, it will remain there until Christ comes to take it up (Song of Solomon 8:5).

This is what a person who has communion with Christ does: he watches carefully over his own heart so that nothing creeps into his affections to bring him peace or standing before God except Christ alone. Whenever the question must be answered — 'With what shall I come before the Lord?' — he does not reach for this or that thing he has done, but immediately cries out: 'In the Lord Jesus I have righteousness. All my desire is to be found in Him, not having my own righteousness' (Philippians 3:9).

Second, faithfulness to Christ involves cherishing that Spirit, that holy Comforter, whom Christ sends to us to remain with us in His place. He tells us He sends the Spirit for that purpose (John 16:7); He gives Him to us to abide with us forever for all the purposes He is to fulfill toward us and within us. He gives the Spirit to dwell in us, to keep us and preserve us blameless for Himself. And so the saints maintain their conjugal faithfulness to Christ intact in this: they work by every means not to grieve the Holy Spirit whom Christ has sent in His place to stay with them. The apostle calls them to this in Ephesians 4:30: 'Do not grieve the Holy Spirit.'

There are two main purposes for which Christ sends His Spirit to believers.

First, for their sanctification; second, for their consolation. All the particular acts of purifying, teaching, anointing, and the rest that are ascribed to the Spirit can be grouped under these two headings. And so there are two ways in which we may grieve Him: first, in relation to sanctification; second, in relation to consolation.

First, in relation to sanctification. The Spirit is the Spirit of holiness — holy in Himself and the author of holiness in us. He works holiness in us (Titus 3:5) and draws us toward it through those inner promptings of His that are not to be suppressed. This, above all, grieves the Spirit: when He is carrying forward in us a work infinitely for our benefit — and without which we cannot see God — that we should run against Him in paths of unholiness, pollution, and moral corruption. The context of Ephesians 4:28-31 makes this plain. What could grieve a loving and tender friend more than to be opposed and dismissed at the very moment he is most intent on our good? In this, then, believers make it their business to keep their hearts loyal and their affections faithful to Jesus Christ. They labor earnestly not to grieve the Holy Spirit through careless and inconsistent living. Therefore no anger, wrath, malice, or envy shall take up residence in their hearts — for all these are contrary to the holy, gentle spirit of Christ which He has given to dwell with them. They pay attention to His promptings, draw on His help, and make use of His gifts. Nothing presses more heavily on their hearts than that they may live in a way worthy of the presence of this holy representative of the Lord Jesus Christ.

Second, as to consolation. This is the second great purpose for which Christ gives and sends His Spirit to us — which is why the Spirit is called, by way of special emphasis, the Comforter. For this end He seals us, anoints us, confirms us, and gives us peace and joy. There are two ways in which He may be grieved with respect to this purpose of His mission, and our faithfulness to Jesus Christ thereby broken.

First, by placing our comfort and joy in other things rather than being filled with joy in the Holy Spirit. When we make earthly comforts — anything at all besides what we receive through the Spirit of Christ — our joy and delight, we are being unfaithful to Christ. So it was with Demas, who loved the present world. When the ways of the Spirit of God feel burdensome and tiresome, and our delight and refreshment come instead from earthly things, we are being disloyal to Christ. Could His Spirit not say: Why do I continue to abide with these poor souls? I offer them joy inexpressible and glorious, and they refuse it for things that are perishing. Christ cannot endure this. Believers are therefore very careful not to place their joy and comfort in anything but what the Spirit provides. Their daily work is to have their hearts made dead to the world and the things of it. They aim to look on the world as a crucified, lifeless thing that has no form or beauty. If at any time they have been entangled by created things and lesser comforts and have lost their higher joys, they cry to Christ: 'O restore to us the joy of Your Spirit!'

Second, He is grieved when through spiritual darkness and unbelief we refuse or fail to receive those comforts He offers us and is abundantly willing for us to have. But I will have occasion to speak to this later when dealing with our communion with the Holy Spirit.

Third, faithfulness to Christ extends to His ordinances and the manner and substance of His worship. Christ, having taken His church as His bride into this relationship, shows the heart of what faithful love to Him looks like in their keeping His ordinances and worshiping according to His appointment. Any violation of this He calls adultery and unfaithfulness throughout Scripture. He is a jealous God, and He uses that title specifically in relation to His ordained worship. The whole departure of the Christian church into false worship is called spiritual fornication. For this reason, believers who are genuinely attentive to communion with Jesus Christ work to keep their hearts faithful to Him in His ordinances, institutions, and worship — and they do so in two ways.

First, they will receive nothing, practice nothing, and own nothing in His worship except what He has appointed. They know that from the beginning of the world He has never permitted, nor ever will permit, the will of any creature to be the measure of His honor or the governing principle of His worship — whether in substance or in form. One person offered a sharp and accurate explanation of the second commandment: it is not an image or likeness as such that is forbidden, but making one for ourselves — inventing our own ways of worship or means of honoring God that He has not appointed. Believers know what reception man-made worship receives from God. 'Who has required this from your hand?' and 'In vain do you worship Me, teaching as doctrines the traditions of men' — that is the best response it gets. I will say plainly what is on my heart and what I am prepared to defend against all objections: the principle that the church has authority to institute or appoint anything or any ceremony belonging to the worship of God — whether in substance or form — beyond the orderly observance of such circumstances as necessarily attend the ordinances Christ Himself has instituted, is the root cause of all the terrible superstition and idolatry, all the confusion, bloodshed, persecution, and war that have for so long spread across the Christian world. And I believe it is a major purpose of the book of Revelation to lay bare this truth. I have no doubt that the great controversy God has had with this nation for so many years, which He has pursued with such anger and indignation, was on this very account: that contrary to the bright Gospel light that shone among us, the preferences and inventions of men — under the names of order, decency, and church authority — were imposed on people in the ways and worship of God. And all that pretense of glory, beauty, dignity, and conformity was nothing more than what God describes in the church of Israel in Ezekiel 16:25 and following. This is why prayer in the Spirit was mocked, powerful Gospel preaching was despised, the Sabbath was undermined, and holiness was branded and persecuted — all so that Jesus Christ might be dethroned from His sole authority as lawgiver in His church. And so that a ceremonious, showy, outward display of worship — drawn from pagan, Jewish, and anti-Christian practices — might be put in its place, of which there is not one word, syllable, or letter in the entire book of God. This, then, is what those who hold communion with Christ are careful about: they will admit nothing and practice nothing in the worship of God — whether private or public — without His warrant for it. Unless it comes in His name, with 'Thus says the Lord Jesus,' they will not listen even to an angel from heaven. They know the apostles themselves were to teach the saints only what Christ commanded them (Matthew 28:20). You know how many in this very nation, in the not-so-distant past — indeed how many thousands — left their homeland and went out into a vast and forbidding wilderness at the ends of the earth, to keep their souls faithful and pure toward their dear Lord Jesus in the matter of His worship and ordinances.

Second, they readily embrace, receive, and practice everything the Lord Christ has appointed. They inquire carefully into His mind and will, so that they may know it. They go to Him for direction and ask Him to lead them in ways they have not known. Psalm 119 is a model for this. How that devout soul breathes with longing for instruction in the ways, ordinances, statutes, and judgments of God! Whatever is of Christ, they willingly submit to, accept, and give themselves to in faithful, continuing practice. Whatever comes from any other source, they refuse.

Fourth, Christ shows and demonstrates His love to His saints through generosity — through the rich and plentiful provision He makes for them. 'It was the Father's good pleasure for all the fullness to dwell in Him' (Colossians 1:19), and 'of His fullness we have all received, grace upon grace' (John 1:16). I will simply note that Scripture consistently describes Christ doing everything for His saints in an abundant manner — richly and with open-handed generosity. Whatever He gives us — grace to help us, His presence to comfort us — He gives abundantly. Romans 5:20: 'Where sin increased, grace abounded all the more.' Ephesians 3:20: He is able to do 'far more abundantly beyond all that we ask or think.' Is it pardoning mercy we receive from Him? He 'will abundantly pardon' (Isaiah 55:7) — He will multiply pardon upon pardon, so that grace and mercy overflow above all our sins and failures. Is it the Spirit He gives? He pours Him out on us richly and abundantly (Titus 3:6) — not only inviting us to drink of the waters of life freely, but giving the Spirit in such generous measure that rivers of living water flow from those who receive Him (John 7:38-39), and those who have drunk of Him will never thirst again. Song of Solomon 5:1: 'Drink and drink deeply, O beloved.' Is it grace we receive from Him? We receive abundance of grace (Romans 5:17); He 'lavishes on us' all wisdom and insight (Ephesians 1:8). If in anything we are limited, the limitation is in ourselves — Christ deals generously with us. The great failure of believers is that they do not draw on Christ's generosity as they should — that we do not every day take from Him mercy in abundance. The oil never stopped flowing until the vessels ran out; what we receive from Christ fails only when our faith fails to receive it.

Our response to Christ in return comes in the form of duty — and two things are required for this.

First, that we pursue and practice holiness in its full power as obedience rendered specifically to Jesus Christ — as obedience to Him. All gospel obedience is what Christ commands us (Matthew 28:20). 'You are My friends if you do what I command you' (John 15:14). We are required to live to Him who died for us (2 Corinthians 5:15) — to live to Him as our Lord and King in all holy obedience. This does not mean there are special commands or a distinct law of Jesus Christ by obeying which we are justified, as the Socinians imagine — for the Gospel requires nothing more than that we love the Lord our God with all our heart and soul, which the law also required. But the Lord Jesus has brought us into a standing of acceptance with God in which our obedience is pleasing to Him, and since we are to honor Him as we honor the Father, we have a particular regard to Him in all our obedience. As Titus 2:14 puts it: He has 'purified for Himself a people for His own possession.' This is how believers frame their obedience — with their eyes on Jesus Christ.

First, as the author of their faith and obedience — the One for whose sake it is given to them to believe (Philippians 1:29), and who by His Spirit works that obedience in them. Hebrews 12:1-2: in the course of our obedience we always look to Jesus, the author and perfecter of faith.

Second, as the One in, through, and by whom we have acceptance with God in our obedience. They know all their duties are weak, imperfect, unable to stand in God's presence. Therefore they look to Christ as the One who carries the imperfection of their holy things — who adds the incense of His intercession to their prayers, removes all the flaws from their duties, and makes them acceptable to God.

Third, as the One who has reissued God's commands to them with the most compelling reasons for obedience. 2 Corinthians 5:14-15: 'The love of Christ controls us.'

Fourth, they regard Him as God equal with the Father, to whom all honor and obedience is owed (Revelation 5:14). This, then, is what the saints do in all their obedience — they have a special regard for their dear Lord Jesus. His love for them, His life lived for them, His death for them, all His kindness and mercies — these constrain them to live for Him.

Second, by laboring to abound in fruits of holiness. As He deals with us generously and gives to us abundantly, so He calls us to abound in all grateful and obedient response to Him. We are called to 'always abound in the work of the Lord' (1 Corinthians 15:58). The saints are never satisfied with whatever measure of obedience they have reached at any given time, but are constantly pressing forward to be more faithful and more fruitful for Christ.

And this is a brief glimpse of some of that communion we enjoy with Christ. It comes from one who has the least experience of it of all God's saints — and yet who has found in it something better than ten thousand worlds. Who desires to spend the remainder of the few and difficult days of this pilgrimage in pursuing it — in contemplating the excellencies, desirableness, love, and grace of our dear Lord Jesus, and in making returns of obedience according to His will. To whose soul, in the midst of the confusion of this troubled world and the stubborn rebellions of his own heart, this is the great comfort: that He who is coming will come and will not delay. The Spirit and the bride say, 'Come'; and let the one who reads say, 'Come'; even so, come, Lord Jesus.