Chapter VIII. Keeping the Word of Christ's Patience

The directions insisted on in the former chapters are such as are partly given in their several particulars up and down in Scripture, and partly arise from the nature of the thing itself. There is one general direction remaining, which is comprehensive of all that went before and also adds many more particulars to them. This contains an approved antidote against the poison of temptation — a remedy that Christ himself has marked with a note of efficacy and success — given in Revelation 3:10: 'Because you have kept the word of my patience, I will also keep you from the hour of temptation, which shall come upon all the world to try them that dwell in the earth.' Christ is the same yesterday, today, and forever; as he dealt with the Church of Philadelphia, so will he deal with us. If we keep the word of his patience, he will keep us from the hour of temptation. This being a way of rolling the whole care of this weighty affair on him who is able to bear it, it requires our peculiar consideration. I shall therefore first show what it is to keep the word of Christ's patience, that we may know how to perform our duty; then show how this will be a means of our preservation, which will establish us in the faith of Christ's promise.

The word of Christ is the word of the gospel — the word by him revealed from the bosom of the Father. It is called the word of Christ's patience, or tolerance and forbearance, on account of that patience and long-suffering which, in the dispensation of it, the Lord Christ exercises toward the world and all persons in it — both actively, in bearing with men, and passively, in enduring from them.

First: he is patient toward his saints — he bears with them, suffers from them. He is patient toward us who believe — and no property of Christ is rendered more glorious in the gospel than that of his patience, in bearing with so many unkindnesses, so many causeless breaches, so many neglects of his love, so many affronts done to his grace, as he does. The gospel manifests itself to be not only the word of his grace but also of his patience. He also suffers from his saints in all the reproaches they bring upon his name and ways; and he suffers in them, for in all their afflictions he is afflicted.

Second: toward his elect not yet effectually called. He stands waiting at the door of their hearts and knocks for entrance (Revelation 3:20). He deals with them by all means, and yet stands and waits until his head is filled with the dew and his locks with the drops of the night — as one enduring the cold and inconveniences of the night so that when his morning comes he may have entrance. Oftentimes for a long season he is scorned in his person, persecuted in his saints and ways, reviled in his word, while he stands at the door in the word of his patience, his heart full of love toward their poor rebellious souls.

Third: toward the perishing world. Hence the time of his kingdom in this world is called the time of his patience (Revelation 1:9). He endures the vessels of wrath with much long-suffering (Romans 9:22). While the gospel is administered in the world, he is patient toward the men of it — until the saints in heaven and earth are astonished and cry out 'How long?' (Psalm 13:1–2; Revelation 6:10) — and those men themselves mock at him as if he were an idol (2 Peter 3:4). He endures bitter things from them in his name, ways, worship, saints, promises, and threats; yet passes by them, lets them alone, does them good. Patience must accompany the gospel.

Now this is the word that is to be kept, that we may be kept from the hour of temptation. Three things are implied in the keeping of this word: First, Knowledge; Second, Valuation; Third, Obedience.

First: Knowledge. He that will keep this word must know it, be acquainted with it — under a fourfold notion:

First: as a word of grace and mercy to save him.

Second: as a word of holiness and purity to sanctify him.

Third: as a word of liberty and power to ennoble him and set him free.

Fourth: as a word of consolation to support him in every condition.

First: as a word of grace and mercy able to save us. It is the power of God unto salvation (Romans 1:16), the grace of God that brings salvation (Titus 2:11), the word of grace able to build us up and give us an inheritance among all those who are sanctified (Acts 20:32), the word able to save our souls (James 1:21). When the word of the gospel is known as a word of mercy, grace, and pardon — as the sole evidence for life and conveyance of an eternal inheritance — when the soul finds it such to itself, it will strive to keep it.

Second: as a word of holiness and purity able to sanctify him. 'You are clean through the word I have spoken to you,' says our Savior (John 15:3); and his prayer in John 17:17 is to that purpose. He that does not know the word of Christ's patience as a sanctifying, cleansing word in its power upon his own soul — neither knows it nor keeps it. The empty profession of our day knows not one step toward this duty; and from this it is that most are so overcome under the power of temptations — men full of self, of the world, of fury, ambition, and almost every unclean lust, yet talking of keeping the word of Christ (see 1 Peter 1:22; 2 Timothy 2:19).

Third: as a word of liberty and power, to ennoble him and set him free. This is not only freedom from the guilt of sin and wrath — for the gospel does that as a word of grace and mercy — nor only from the power of sin, for it does that as a word of holiness. It also frees from all outward slavish respects to men or the things of the world that might entangle or enslave him, declaring us to be Christ's freemen, in bondage to none (John 8:32; 1 Corinthians 7:23). We are not by it freed from due subjection to superiors, nor freed from any duty, nor freed to any sin (1 Peter 2:16). But in two respects it is a word of freedom, liberty, largeness of mind, power, and deliverance from bondage.

First: in respect of conscience as to the worship of God (Galatians 5:1).

Second: in respect of base slavish respects to the men or things of the world in the course of our pilgrimage. The gospel gives a free, large, and noble spirit in subjection to God and none else. There is administered in it a spirit not of fear, but of power, and of love, and of a sound mind (2 Timothy 1:7) — a mind terrified by nothing (Philippians 1:28), not swayed by any by-respect whatever. There is nothing more unworthy of the gospel than a mind in bondage to persons or things, prostituting itself to the lusts of men or the frightments of the world. He that truly knows the word of Christ's patience in power is thereby freed from innumerable, unspeakable temptations.

Fourth: as a word of consolation to support him in every condition — a word attended with joy unspeakable and full of glory, giving supportment, relief, refreshment, satisfaction, peace, consolation, joy, and glory in every condition whatever. Thus to know the word of Christ's patience, thus to know the gospel, is the first part — and it is a great part — of this condition of preservation from the hour and power of temptation.

Second: valuation of what is thus known belongs to the keeping of this word. It is to be kept as a treasure: 'that excellent deposit, keep it by the Holy Ghost' (2 Timothy 1:14). And 'hold fast the faithful word' (Titus 1:9) — it is a good treasure, a faithful word; hold it fast. It is a word that comprehends the whole interest of Christ in the world. To value it as our chiefest treasure is to keep the word of Christ's patience. They that will have regard from Christ in the time of temptation are not to be regardless of his concerns.

Third: obedience — personal obedience, in the universal observation of all the commands of Christ, is the keeping of his word (John 14:15). Close adherence to Christ in holiness and universal obedience, then especially when opposition renders the gospel signally the word of his patience, is the life and soul of the duty required.

Now all these are to be so managed — with that intention of mind and spirit, that care of heart and diligence of the whole person — as to make up a keeping of this word, which evidently includes all those considerations.

We have arrived at the sum of this safeguarding duty — this condition of freedom from the power of temptation. He that having a due acquaintance with the gospel in its excellencies — as to him a word of mercy, holiness, liberty, and consolation — values it in all its concerns as his choicest and only treasure, makes it his business and the work of his life to give himself up to it in universal obedience, then especially when opposition and apostasy put the patience of Christ to the utmost — he shall be preserved from the hour of temptation.

This is what is comprehensive of all that went before and is exclusive of all other ways for obtaining the end proposed. Let no man think that without this he will be kept one hour from entering into temptation; wherever he fails, temptation enters. That this will be a sure preservative may appear from the following considerations.

First: it has the promise of preservation — and this alone has so. It is solemnly promised in the place mentioned, to the Church of Philadelphia on this account. When a great trial and temptation was to come on the world at the opening of the seventh seal, a caution is given for the preservation of God's sealed ones, who are described as those who keep the word of Christ. Now in every promise there are three things to be considered:

First: the faithfulness of the Father who gives it.

Second: the grace of the Son which is the matter of it.

Third: the power and efficacy of the Holy Spirit, which puts the promise in execution. And all three are engaged for the preservation of such persons from the hour of temptation.

First: the faithfulness of God accompanies the promise. On this account is our deliverance laid: 'God is faithful, who will not suffer you to be tempted above what you are able' (1 Corinthians 10:13). What security have we of this? Even the faithfulness of God: 'He is faithful that promised' (Hebrews 10:23). His faithfulness consists in his discharge of his promises — 'he abides faithful, he cannot deny himself' (2 Timothy 2:13). By being under the promise, we have the faithfulness of God engaged for our preservation.

Second: in every promise of the covenant is the grace of the Son — that is the subject matter of all promises. Paul's temptation grew very high and was likely to reach its prevalent hour; he besought the Lord Jesus Christ for help and received the answer: 'My grace is sufficient for you' (2 Corinthians 12:9). The power of Christ's grace in his preservation was made evident. So also Hebrews 2:18.

Third: the efficacy of the Spirit accompanies the promise. He is called the Holy Spirit of promise — not only because he is promised by Christ, but also because he effectually makes good the promise and gives it accomplishment in our souls. He also is engaged to preserve the soul walking according to the rule laid down (see Isaiah 59, the end). Thus where the promise is, there is all this assistance: the faithfulness of the Father, the grace of the Son, the power of the Spirit — all engaged in our preservation.

Second: this constant universal keeping of Christ's word of patience will keep the heart and soul in such a frame that no prevalent temptation, by virtue of any advantages whatever, can seize upon it so as totally to prevail against it. So David prays, 'Let integrity preserve me' (Psalm 25:21). This integrity and uprightness is the Old Testament equivalent of keeping the word of Christ — universal close walking with God. How does it preserve? By keeping the heart in such a frame, so defended on every side, that no evil can approach or take hold on it. Where a man fails in his integrity, he has an open place for temptation to enter. To keep the word of Christ is to do it universally, as has been shown — this exercises grace in all the faculties of the soul and compasses it with the whole armor of God. The understanding is full of light, the affections of love and holiness. Let the wind blow from what quarter it will, the soul is fenced and fortified. Let the enemy assault when or by what means he pleases — all things in the soul of such a person are upon the guard. 'How can I do this thing and sin against God?' is always at hand. Especially upon a twofold account does deliverance and security arise from this hand.

First: by the mortification of the heart to the matter of temptations. The prevalency of any temptation arises from the heart's readiness to close with the matter of it — there are lusts within, suited to the proposals of the world or Satan without. James resolves all temptations into our own lusts because they either proceed from or are made effectual by them. Why does terror or threat turn us aside from constancy in duty? Is it not because there is unmortified carnal fear in us that tumults in such a season? Why do the allurements of the world entangle us? Is it not because our affections are entangled with the things proposed to us? Now keeping the word of Christ's patience, in the manner declared, keeps the heart mortified to these things, and so it is not easily entangled by them. The apostle says, 'I am crucified with Christ' (Galatians 2:20) — he that keeps close to Christ is crucified with him, dead to all the desires of the flesh and the world, as more fully in Galatians 6:14. Here the match is broken and all entangling love dissolved.

First: the heart is crucified to the world and all things in it. Now the matter of almost all temptations is taken out of the world — the men of it or the things of it make them up. As to these things the apostle says, 'I am crucified to them' — my heart is mortified to them; I have no desire after them, no affection to them, no delight in them, and they are crucified to me. The crowns, glories, thrones, pleasures, profits of the world; the lusts, sensual pleasures, love, respects, honors of men, name and reputation among them — they are all as a thing of nothing; I place no value or esteem on them. This soul is safeguarded from assaults of manifold temptations. When Achan saw the goodly Babylonian garment and two hundred shekels of silver and a wedge of gold, first he coveted them, then he took them. Temptation subtly spreads the Babylonian garment of favor, praise, peace; the silver of pleasure or profit; the golden contentments of the flesh — before the eyes of men. If now there is in them that which is alive, unmortified, and will fall to coveting, let what fear of punishment will follow — heart or hand will be put forth to iniquity.

This is wherein lies the security of such a frame as that described: it is always accompanied with a mortified heart, crucified to the things that are the matter of our temptations. Without this it is utterly impossible that we should be preserved one moment when any temptation befalls us. If liking and love of the things proposed and insinuated in the temptation are living and active in us, we shall not be able to resist and stand.

Second: in this frame the heart is filled with better things and their excellency, so far as to be fortified against the matter of any temptation. See what resolution this puts Paul upon: 'All is loss and dung to me' (Philippians 3:8). Who would go out of his way to have his arms full of loss and dung? And whence is it that he has this estimation of the most desirable things in the world? It is from that dear estimation he had of the excellency of Christ — as more fully in verse 10. When the soul is exercised to communion with Christ and to walking with him, he drinks new wine and cannot desire the old things of the world, for he says the new is better. He tastes every day how gracious the Lord is, and therefore does not long after the sweetness of forbidden things, which indeed have none. He that makes it his business to eat daily of the tree of life will have no appetite for other fruit, though the tree that bore it seemed to stand in the midst of paradise. The spouse makes the means of her preservation the excellency she found by daily communion in Christ and his graces above all other desirable things. Let a soul exercise itself to communion with Christ in the good things of the gospel — pardon of sin, fruits of holiness, hope of glory, peace with God, joy in the Holy Spirit, dominion over sin — and he shall have a mighty preservative against all temptations. As the full soul loathes the honeycomb, so he that is satisfied with the kindness of God as with marrow and fatness has a holy contempt of the baits and allurements of prevailing temptations, and is safe.

Third: he that so keeps the word of Christ's patience is always furnished with preserving considerations and preserving principles — both moral and real advantages of preservation.

First: he is furnished with preserving considerations that powerfully influence his soul in his walking diligently with Christ. Besides the sense of duty always upon him, he considers:

First preserving consideration: the concern of Christ, whose presence is with him, whose eye is upon him as one greatly concerned in his conduct in a time of trial. He knows that Christ is concerned in his honor — that his name not be evilly spoken of on account of him; concerned in love to his soul, having the design to present him holy and unblameable and unreproveable in his sight (Colossians 1:22); concerned on account of his gospel, the progress and acceptance of it in the world; concerned in love to others who are grievously scandalized, perhaps ruined, by the miscarriages of such a one. And so the soul exercised in keeping the word of Christ's patience says when intricate, perplexing, entangling temptations — public, private, personal — arise: what are Christ's thoughts concerning me, whose eye is upon me? Shall I now be careless, shall I comply with the world? Shall I contemn his honor, despise his love, trample his gospel in the mire? Shall such a man as I fly, give over resisting? It cannot be. There is no man who keeps the word of the patience of Christ who is not full of this soul-pressing consideration; the love of Christ constrains him so to keep his heart and ways.

Second preserving consideration: the great temptations of Christ himself in our behalf, and the conquest he made in all assaults for our good, dwell also on his spirit. The prince of this world came upon him, the glory of this world was shown to him; every allurement and affrightment in earth or hell was proposed to divert him from the work of mediation which he had undertaken for us. His whole life he calls the time of his temptations; but he resisted all, conquered all, and has become a Captain of salvation to those who obey him. And the soul says: shall this temptation, these arguments, this plausible pretense, this sloth, this self-love, this sensuality, this bait of the world — shall it turn me aside, prevail over me, to desert him who went before me in the way of all temptations his holy nature was susceptible to, for my good?

Third preserving consideration: dismaying thoughts of the loss of Christ's love and the smiles of his countenance also frequently exercise such a soul. He knows what it is to enjoy the favor of Christ, to have a sense of his love, to be accepted in his approaches to him — and perhaps has sometimes been at some loss in this, and knows therefore what it is to be in the dark, distanced from him. See the conduct of the spouse in such a case (Canticles 3:4): when she had once found him again, she holds him, she will not let him go — she will lose him no more.

Second: he that keeps the word of Christ's patience has preserving principles by which he is acted. Some may be mentioned.

First: in all things he lives by faith and is acted by it in all his ways (Galatians 2:20). Upon a twofold account has faith, when improved, the power of preservation from temptation annexed to it.

First: because it empties the soul of its own wisdom, understanding, and fullness, that it may act in the wisdom and fullness of Christ. The only advice for preservation in trials and temptations lies in the words of the wise man: 'Trust in the Lord with all your heart, and lean not to your own understanding' (Proverbs 3:5). This is the work of faith — it is to live by faith. The great failing of men in trials is their leaning to or relying upon their own understanding and counsel. What is the issue of it? His own counsel shall cast him down (Job 18:7) — first he shall be entangled, then cast down, and all by his own counsel, until he comes to be ashamed of it as Ephraim was (Hosea 10:6). Whenever in trials we consult our own understandings, hearken to self-reasoning — though it seems to tend toward our preservation — the principle of living by faith is stifled, and we shall in the end be cast down by our own counsels. Nothing can empty the heart of this self-fullness but faith — but living by it — having Christ live in us by our living by faith on him.

Second: faith, making the soul poor, empty, helpless, and destitute in itself, engages the heart, will, and power of Jesus Christ for assistance — of which I have spoken more at large elsewhere.

Second preserving principle: love to the saints, with care that they not suffer on our account, is a great preserving principle in a time of temptations and trials. How powerful this was in David he declares in that earnest prayer: 'Let not those who wait on you, O Lord God of hosts, be ashamed for my sake; let not those who seek you be confounded for my sake, O God of Israel' (Psalm 69:6).

O let not me so miscarry that those for whom I would lay down my life should be put to shame, be evilly spoken of, dishonored, reviled, and contemned on my account and for my failings. A selfish soul, whose love is turned wholly inward, will never abide in a time of trial.

Whence is it that so many in our days are prevailed on in the time of trial? Is it not because among the great multitude of professors, few keep the word of the patience of Christ? There is an hour of temptation come upon the world — in worldliness, sensuality, looseness of conversation, neglect of spiritual duties, foolish opinions, haughtiness, envy, strife, selfishness, and contempt of God. How few keep their garments girt and undefiled! Some are sick, some are weak, and many sleep — some are wounded, some defiled, many utterly lost. The spring and fountain of this sad condition: we do not keep the word of Christ's patience in universal close walking with him.

Professors come short of keeping the word of Christ in four ways: (1) conformity to the world in almost all things; (2) neglect of duties Christ has enjoined, from close meditation to public ordinances; (3) strife, variance, and debate among themselves, woeful judging and despising one another; (4) self-fullness as to principles and selfishness as to ends. Would you then be preserved and kept from the hour of temptation? Take these cautions.

First caution: take heed of leaning on deceitful assistances — your own counsels, understandings, and reasonings. Though you argue never so plausibly in your own defense, when the temptation comes to any height they will turn about, take part with your enemy, and plead as much for the matter of the temptation as they pleaded against it before.

Second caution: the most vigorous actings by prayer, fasting, and other such means against a particular lust or temptation will not avail if in the meantime there are neglects on other accounts. To hear a man wrestle and contend against a particular temptation and immediately fall into worldly ways and negligence in other things — it is righteous with Jesus Christ to leave such a one to the hour of temptation.

Third caution: do not misuse the general security of saints' perseverance to support your spirit in respect of a particular temptation. Notwithstanding that general assurance, this or that particular temptation may still prevail. Many relieve themselves with this until they find themselves in the depth of perplexities.

Apply yourselves to this great preservation of faithful keeping the word of Christ's patience in the midst of all trials and temptations.

In particular, wisely consider wherein the word of Christ's patience is most likely to suffer in the days in which you live, and vigorously set yourselves to keep it in that particular. Consider what works Christ is peculiarly performing in your season — neglect of his word in reference to those works is where his patience is most likely to suffer. The works Christ has been peculiarly engaged in in our days seem to be these: first, pouring contempt upon the great men and great things of the world, overturning men and things to make way for the things that cannot be shaken; second, owning the lot of his own inheritance in a distinguishing manner, putting a difference between the precious and the vile, and causing his people to dwell alone; third, being near to faith and prayer, honoring them above all the strength and counsels of men; fourth, recovering his ordinances and institutions from the carnal administrations they were held in bondage under. Wherein then in such a season must lie the peculiar neglect of the word of Christ's patience? Is it not in setting a value on the world and the things of it which he has stained and trampled underfoot? Is it not in slighting his peculiar lot and people, casting them into the same consideration with the men of the world? Is it not in leaning to our own counsels and understandings? Is it not in the defilement of his ordinances, giving the outer court of the temple to be trodden by unsanctified persons? Let us then be watchful and keep the word of the patience of Christ in these things, if we love our own preservation. And in this frame, urge the Lord Jesus Christ with his blessed promises, with all considerations that may work on the heart of our blessed and merciful High Priest to give suitable succor at the time of need.

The directions given in the previous chapters are partly found in various places in Scripture and partly arise from the nature of the subject itself. There remains one general direction that encompasses everything already given and adds many more specifics to them. This direction contains a proven remedy against the poison of temptation — a cure that Christ Himself has marked with a note of effectiveness and success — found in Revelation 3:10: "Because you have kept the word of my patience, I will also keep you from the hour of temptation, which shall come upon all the world to try those who dwell on the earth." Christ is the same yesterday, today, and forever. As He dealt with the church of Philadelphia, so will He deal with us. If we keep the word of His patience, He will keep us from the hour of temptation. Since this is a way of rolling the entire burden of this weighty matter onto Him who is able to bear it, it deserves our particular attention. I will therefore first show what it means to keep the word of Christ's patience, so we know how to do our duty. Then I will show how this becomes a means of our preservation — which will establish us in confidence in Christ's promise.

The word of Christ is the word of the gospel — the word He revealed from the heart of the Father. It is called the word of Christ's patience, or forbearance, on account of the patience and long-suffering that the Lord Christ exercises in dispensing it toward the world and all persons in it — both actively, in bearing with people, and passively, in enduring what they do to Him.

First: He is patient toward His saints — He bears with them and suffers from them. He is patient toward those who believe — and no characteristic of Christ is displayed more gloriously in the gospel than His patience, in bearing with so many unkindnesses, so many causeless breaches, so many neglects of His love, so many insults to His grace, as He endures. The gospel shows itself to be not only the word of His grace but also of His patience. He also suffers from His saints in all the reproach they bring on His name and ways — and He suffers in them, for in all their afflictions He is afflicted.

Second: toward His elect who have not yet been effectually called. He stands waiting at the door of their hearts, knocking for entrance (Revelation 3:20). He deals with them by every means, and yet stands and waits until His head is covered with dew and His hair wet with the drops of the night — like someone enduring cold and the discomforts of the night so that when his morning comes he may be let in. Often for a long time He is scorned in His person, persecuted in His saints and ways, reviled in His word — while He stands at the door in the word of His patience, His heart full of love toward their poor rebellious souls.

Third: toward the perishing world. This is why the time of His reign in this world is called the time of His patience (Revelation 1:9). He endures the vessels of wrath with great patience (Romans 9:22). While the gospel is being proclaimed in the world, He is patient toward the people of it — until the saints in heaven and earth cry out "How long?" (Psalm 13:1-2; Revelation 6:10) — and those very people mock Him as though He were powerless (2 Peter 3:4). He endures bitter things from them in His name, His ways, His worship, His saints, His promises, and His warnings — yet He passes by them, lets them alone, and does them good. Patience must accompany the gospel.

Now this is the word that must be kept, if we are to be kept from the hour of temptation. Three things are implied in the keeping of this word: first, knowledge; second, valuation; third, obedience.

First: knowledge. The person who will keep this word must know it and be acquainted with it — under four aspects:

First: as a word of grace and mercy to save him.

Second: as a word of holiness and purity to sanctify him.

Third: as a word of liberty and power to ennoble him and set him free.

Fourth: as a word of consolation to sustain him in every condition.

First: as a word of grace and mercy able to save us. It is the power of God for salvation (Romans 1:16), the grace of God that brings salvation (Titus 2:11), the word of grace able to build us up and give us an inheritance among all who are sanctified (Acts 20:32), the word able to save our souls (James 1:21). When the word of the gospel is truly known as a word of mercy, grace, and pardon — as the sole evidence of life and the means of conveying an eternal inheritance — when the soul finds it to be such for itself personally, it will strive to keep it.

Second: as a word of holiness and purity able to sanctify him. "You are already clean because of the word I have spoken to you," says our Savior (John 15:3); and His prayer in John 17:17 is to the same effect. The person who does not know the word of Christ's patience as a sanctifying, purifying word with real power over his own soul neither truly knows it nor keeps it. The empty profession so common in our day has not taken one step toward this understanding — and this is why most people are so easily overwhelmed by the power of temptations. Men full of selfishness, of worldliness, of anger, ambition, and almost every kind of sinful desire, yet talking about keeping the word of Christ (see 1 Peter 1:22; 2 Timothy 2:19).

Third: as a word of liberty and power, to ennoble him and set him free. This is not only freedom from the guilt of sin and wrath — for the gospel provides that as a word of grace and mercy — nor only freedom from the power of sin, for it provides that as a word of holiness. It also frees from all base, servile regard to people or the things of the world that might entangle or enslave — declaring us to be Christ's free people, in bondage to none (John 8:32; 1 Corinthians 7:23). We are not by it freed from proper submission to authorities, nor freed from any duty, nor freed to commit any sin (1 Peter 2:16). But in two respects it is a word of freedom, liberty, enlarged spirit, power, and deliverance from bondage.

First: in respect of conscience as to the worship of God (Galatians 5:1).

Second: in respect of base, servile regard to the people or things of the world in the course of our pilgrimage. The gospel produces a free, enlarged, and noble spirit — in submission to God and to nothing else. It imparts a spirit not of fear, but of power, of love, and of a sound mind (2 Timothy 1:7) — a mind terrified by nothing (Philippians 1:28), not swayed by any hidden agenda whatever. Nothing is more unworthy of the gospel than a mind in bondage to persons or things, surrendering itself to the demands of people or the threats of the world. The person who truly knows the word of Christ's patience in its power is thereby freed from countless unspeakable temptations.

Fourth: as a word of consolation to sustain him in every condition — a word attended with joy unspeakable and full of glory, giving support, relief, refreshment, satisfaction, peace, consolation, joy, and glory in every circumstance whatsoever. To know the word of Christ's patience in this way — to know the gospel in this way — is the first part of this condition of preservation from the hour and power of temptation. And it is a great part.

Second: proper valuation of what is thus known belongs to the keeping of this word. It is to be kept as a treasure: "that excellent deposit, guard through the Holy Spirit" (2 Timothy 1:14). And "hold fast the faithful word" (Titus 1:9) — it is a good treasure, a faithful word; hold it firmly. It is a word that encompasses the entire interest of Christ in the world. To treasure it as our greatest possession is to keep the word of Christ's patience. Those who would receive Christ's regard in the time of temptation must not be careless about what matters to Him.

Third: obedience — personal obedience, in universal observance of all Christ's commands, is the keeping of His word (John 14:15). Close, faithful following of Christ in holiness and complete obedience — especially when opposition makes the gospel distinctly the word of His patience — is the life and soul of the duty required.

All three of these must be carried out with that intensity of mind and spirit, that care of heart and diligence of the whole person, as to constitute a genuine keeping of this word — which clearly includes all these dimensions.

We have now arrived at the heart of this duty of safeguarding — this condition of freedom from the power of temptation. The person who, with a genuine acquaintance with the gospel in its excellencies — as for him a word of mercy, holiness, liberty, and consolation — values it in all its concerns as his best and only treasure, makes it his business and the work of his life to give himself over to it in complete obedience, and does so especially when opposition and apostasy put Christ's patience to the greatest test — that person will be preserved from the hour of temptation.

This encompasses everything that has come before and excludes every other path to the end proposed. Let no one think that without this he will be kept even one hour from entering into temptation. Wherever he fails in this, temptation enters. That this is a sure preservative may be seen from the following considerations.

First: it has the promise of preservation — and this alone carries that promise. It is solemnly promised in the passage quoted, to the church of Philadelphia, on this very account. When a great trial and temptation was to come upon the world at the opening of the seventh seal, a warning was given for the preservation of God's sealed ones — described as those who keep the word of Christ. Now in every promise, three things are to be considered:

First: the faithfulness of the Father who gives it.

Second: the grace of the Son, which is the substance of it.

Third: the power and effectiveness of the Holy Spirit, who puts the promise into effect. All three are engaged for the preservation of such people from the hour of temptation.

First: the faithfulness of God accompanies the promise. Our deliverance is grounded on this: "God is faithful, who will not allow you to be tempted beyond what you are able" (1 Corinthians 10:13). What assurance do we have of this? The very faithfulness of God: "He is faithful who promised" (Hebrews 10:23). His faithfulness consists in fulfilling His promises — "He remains faithful; He cannot deny Himself" (2 Timothy 2:13). By being under the promise, we have the faithfulness of God committed to our preservation.

Second: in every promise of the covenant is the grace of the Son — that is the very substance of all promises. Paul's temptation grew very intense and was on the verge of reaching its prevailing hour. He pleaded with the Lord Jesus Christ for help and received the answer: "My grace is sufficient for you" (2 Corinthians 12:9). The power of Christ's grace in preserving him was made evident. See also Hebrews 2:18.

Third: the power of the Spirit accompanies the promise. He is called the Holy Spirit of promise — not only because He is promised by Christ, but because He effectively fulfills the promise and brings it to completion in our souls. He is also engaged to preserve the soul that walks according to the rule laid down (see the close of Isaiah 59). So where the promise is, all this support is there as well: the faithfulness of the Father, the grace of the Son, the power of the Spirit — all committed to our preservation.

Second: this consistent, complete keeping of Christ's word of patience will keep the heart and soul in such a condition that no prevailing temptation, by any advantage whatever, can seize it so as to gain total victory over it. So David prays, "Let integrity and uprightness preserve me" (Psalm 25:21). This integrity and uprightness is the Old Testament equivalent of keeping the word of Christ — close, universal walking with God. How does it preserve? By keeping the heart in such a frame, so defended on every side, that no evil can approach or take hold. Where a person fails in integrity, he has an opening through which temptation can enter. To keep the word of Christ is to do so completely, as has been shown — this exercises grace in all the faculties of the soul and surrounds it with the whole armor of God. The understanding is filled with light, the affections with love and holiness. Let the wind blow from whatever direction — the soul is fenced and fortified. Let the enemy attack whenever and by whatever means he chooses — everything in the soul of such a person is on guard. "How can I do this thing and sin against God?" is always ready. Deliverance and security arise from this in two particular ways.

First: by mortifying the heart to the substance of temptations. A temptation's power to prevail comes from the heart's readiness to close with what it offers — there are lusts within that correspond to what the world or Satan sets before us. James traces all temptations back to our own lusts, because they either come from those lusts or are made effective through them. Why does fear or threat turn us away from steadfastness in duty? Is it not because there is an unmortified carnal fear in us that rages in such a season? Why do the allurements of the world entangle us? Is it not because our affections are already attached to what is being set before us? Now, keeping the word of Christ's patience in the manner described keeps the heart mortified to these things — so it is not easily entangled by them. The apostle says, "I am crucified with Christ" (Galatians 2:20) — the person who stays close to Christ is crucified with Him, dead to all the desires of the flesh and the world, as Paul more fully explains in Galatians 6:14. Here the bond is broken and all entangling love dissolved.

First: the heart is crucified to the world and everything in it. And the material of almost all temptations is drawn from the world — its people and its things make them up. As to these things the apostle says: "I am crucified to them" — my heart is dead to them; I have no desire for them, no love toward them, no delight in them, and they are crucified to me. The crowns, glories, thrones, pleasures, profits of the world; the lusts, sensual pleasures, love, respect, honor of people, reputation and status among them — they are all nothing to me; I place no value or importance on them. This soul is protected from countless temptations. When Achan saw the beautiful Babylonian robe, the two hundred shekels of silver, and the wedge of gold, he first coveted them and then took them. Temptation subtly spreads before men's eyes the Babylonian garment of favor, praise, and peace; the silver of pleasure or profit; the golden satisfactions of the flesh. If there is something still alive and unmortified in them that will begin to covet — then regardless of whatever fear of punishment may follow, the heart or the hand will be stretched out toward evil.

This is where the security of the described frame lies: it is always accompanied by a heart mortified and dead to the very things that make up our temptations. Without this it is completely impossible to be preserved even a moment when any temptation comes. If liking and love for what is being offered in the temptation are alive and active in us, we will not be able to resist and stand.

Second: in this frame the heart is also filled with better things and their excellence — so strongly that it is fortified against the substance of every temptation. See what resolution this produced in Paul: "All things are loss and rubbish to me" (Philippians 3:8). Who would go out of his way to have his arms full of loss and garbage? And where did this valuation come from? From the dear esteem he had for the excellence of Christ — as he more fully explains in verse 10. When the soul is exercised in communion with Christ and in walking with Him, it drinks new wine and has no desire for the old things of the world — for it says the new is better. It tastes every day how gracious the Lord is, and so does not long for the sweetness of forbidden things, which in truth have none. The person who makes it his habit to eat daily from the tree of life will have no appetite for other fruit, even if the tree that bore it seemed to stand in the center of paradise. The bride in Song of Solomon finds the source of her preservation in the excellence she experienced daily in communion with Christ — far above all other desirable things. Let a soul exercise itself in communion with Christ in the blessings of the gospel — pardon of sin, fruits of holiness, hope of glory, peace with God, joy in the Holy Spirit, freedom from sin's dominion — and it will have a powerful preservative against all temptations. As a person who is full turns away from even the sweetest honey, so the soul that is satisfied with the kindness of God as with the richest foods holds the baits and allurements of prevailing temptations in holy contempt — and is safe.

Third: the person who keeps the word of Christ's patience in this way is always equipped with preserving considerations and preserving principles — both moral and real advantages that protect.

First: he is equipped with preserving considerations that powerfully shape his walk of diligent closeness to Christ. Beyond the constant sense of duty upon him, he considers:

First preserving consideration: the concern of Christ, whose presence is with him and whose eye is on him as one deeply invested in his conduct in a time of trial. He knows that Christ is concerned for His own honor — that His name not be spoken evil of because of him. Christ is concerned in love for his soul, having the purpose of presenting him holy, blameless, and beyond reproach in His sight (Colossians 1:22). Christ is concerned for His gospel, its advance and reception in the world. Christ is concerned in love for others who may be deeply hurt or even ruined by the failures of such a person. So the soul exercised in keeping the word of Christ's patience says, when tangled, pressing, and entangling temptations arise — public, private, or personal: what does Christ think of me, whose eye is on me right now? Shall I be careless? Shall I give way to the world? Shall I dishonor Him, despise His love, drag His gospel through the mud? Shall someone like me run away, give up the resistance? It cannot be. There is no person who keeps the word of Christ's patience who is not full of this soul-pressing consideration. The love of Christ compels him to guard his heart and his ways.

Second preserving consideration: the great temptations Christ Himself endured on our behalf, and the conquest He made through every assault for our good, also weigh on such a person's spirit. The prince of this world came against Him; the glory of this world was displayed before Him; every allurement and threat that earth or hell could produce was laid before Him to turn Him from the work of redemption He had undertaken for us. He calls His entire earthly life the time of His temptations — yet He resisted all, conquered all, and has become the Captain of salvation for all who obey Him. And the soul says: shall this temptation, these arguments, this plausible excuse, this laziness, this self-love, this sensuality, this bait of the world — shall it turn me aside and prevail over me, so that I desert the One who went before me through every temptation His holy nature could bear, all for my good?

Third preserving consideration: alarming thoughts of losing Christ's love and the light of His countenance also frequently exercise such a soul. He knows what it is to enjoy Christ's favor, to have a sense of His love, to be welcomed in drawing near to Him — and may have sometimes lost some measure of this, and therefore knows what it is to be in the dark, cut off from Him. Consider how the bride in Song of Solomon 3:4 behaves: once she found him again, she held on to him and would not let him go. She would lose him no more.

Second: the person who keeps the word of Christ's patience also has preserving principles by which he is governed. Some may be mentioned.

First: in all things he lives by faith and is governed by it in all his ways (Galatians 2:20). Faith, when properly exercised, has the power of preservation from temptation attached to it in two ways.

First: because it empties the soul of its own wisdom, understanding, and self-sufficiency, so that it may act in the wisdom and fullness of Christ. The best counsel for preservation in trials and temptations is found in the words of the wise man: "Trust in the Lord with all your heart, and lean not on your own understanding" (Proverbs 3:5). This is the work of faith — it is what it means to live by faith. The great failure of people in trials is their leaning on or relying on their own understanding and judgment. What is the result? "His own counsel shall cast him down" (Job 18:7) — first he is entangled, then brought low, all by his own counsel, until he is ashamed of it as Ephraim was (Hosea 10:6). Whenever in trials we consult our own understanding and listen to our own reasoning — even when it seems aimed at our preservation — the principle of living by faith is stifled, and we will in the end be brought down by our own counsels. Nothing can empty the heart of this self-reliance but faith — living by faith — having Christ live in us as we live by faith in Him.

Second: faith, making the soul poor, empty, helpless, and without resource in itself, draws in the heart, will, and power of Jesus Christ for help — of which I have spoken at greater length elsewhere.

Second preserving principle: love for the saints, along with concern that they not suffer because of us, is a powerful preserving principle in times of temptations and trials. David reveals how powerful this was for him in that earnest prayer: "Let not those who wait on You, O Lord God of hosts, be ashamed on my account; let not those who seek You be put to shame because of me, O God of Israel" (Psalm 69:6).

O let me not stumble in such a way that those for whom I would lay down my life are put to shame, spoken evil of, dishonored, ridiculed, and despised on my account and because of my failures. A self-centered soul, whose love has turned entirely inward, will never hold firm in a time of trial.

Why is it that so many in our day are overcome in the time of trial? Is it not because, among the great number of professing believers, few keep the word of Christ's patience? An hour of temptation has come upon the world — in worldliness, sensuality, loose conduct, neglect of spiritual duties, foolish opinions, arrogance, envy, strife, selfishness, and contempt of God. How few keep their garments clean and undefiled! Some are sick, some are weak, many are asleep. Some are wounded, some defiled, many utterly lost. The source of this sad condition: we are not keeping the word of Christ's patience in close, universal walking with Him.

Professing believers fall short of keeping the word of Christ in four ways: (1) conformity to the world in almost everything; (2) neglect of the duties Christ has commanded, from private meditation to public worship; (3) strife, division, and quarreling among themselves, with much condemning and despising of one another; (4) being filled with their own opinions as to principles and self-serving as to their purposes. Would you then be preserved and kept from the hour of temptation? Take these cautions.

First caution: beware of leaning on unreliable supports — your own counsels, understandings, and reasonings. No matter how plausibly you argue in your own defense, when the temptation reaches any height these will turn against you, side with your enemy, and argue as strongly for the object of the temptation as they argued against it before.

Second caution: the most vigorous efforts through prayer, fasting, and similar means against a particular lust or temptation will not avail if in the meantime there are failures in other areas. To see a man strenuously wrestling against one particular temptation while immediately falling into worldly ways and negligence in other things — it is just of Jesus Christ to leave such a person to the hour of temptation.

Third caution: do not misuse the general assurance of the saints' perseverance as a comfort to excuse a particular temptation. Notwithstanding that general assurance, this or that particular temptation may still prevail. Many console themselves with this until they find themselves in the depths of trouble.

Commit yourselves to this great means of preservation — faithful keeping of the word of Christ's patience in the midst of all trials and temptations.

In particular, wisely consider where the word of Christ's patience is most at risk of suffering in the days you live in, and set yourselves vigorously to keep it in that specific area. Consider what works Christ is especially carrying out in your own time — neglect of His word in relation to those works is where His patience is most likely to be dishonored. The works Christ has been especially engaged in during our days appear to be these: first, pouring contempt on the great men and great things of this world, overturning men and institutions to make way for the things that cannot be shaken; second, distinctly owning the portion of His own inheritance, putting a clear difference between the precious and the worthless, and causing His people to dwell apart; third, being close and responsive to faith and prayer, honoring them above all human strength and counsel; fourth, recovering His ordinances and institutions from the corrupt forms in which they had been held captive. What, then, in such a season, is the particular way in which the word of Christ's patience suffers through neglect? Is it not in placing value on the world and the things of it, which He has treated with contempt? Is it not in slighting His own special people and lot, grouping them together with the men of the world? Is it not in leaning on our own counsels and understanding? Is it not in the defilement of His ordinances — giving the outer court of the temple over to be walked upon by unset-apart people? Let us then be watchful and keep the word of Christ's patience in these things, if we care for our own preservation. And in this frame, urge the Lord Jesus Christ with His blessed promises and with every consideration that might move the heart of our blessed and merciful High Priest to give us the help we need in our time of need.