Owen, Of Communion With God, File 13
(... continued from File 12)
Chapter 5. Other consequential affections: - 1. On the part
of Christ - He values his saints - Evidences of
that valuation: - (1.) His incarnation; (2.)
Exinanition, 2 Cor. 8: 9; Phil. 2: 6, 7; (3.)
Obedience as a servant; (4.) In his death. His
valuation of them in comparison of others. 2.
Believers' estimation of Christ: - (1.) They
value him above all other things and persons;
(2.) Above their own lives; (3.) 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 - Suffer-
ing 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.
II. 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, - 1. Absolutely; 2. In respect of others; and you will
see what a valuation he puts upon them: -
1. 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: -
(1.) For their sakes was he "made flesh;" "manifested in
the flesh." Heb. 2: 14, "Forasmuch then as the children are
partakers of flesh and blood, he also himself likewise took
part of the same." 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
"epilamtanestai", 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 for
"analamtanestai", to "help," (he did not help nor succour
fallen angels, but he did help and succour 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.
(2.) 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 Cor. 8: 9, "Ye
know the grace of our Lord Jesus Christ, that, though he was
rich, yet for our sakes 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, Phil. 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," etc. That the "form of God" is here the
essence of the Deity, sundry things inevitably evince; as, -
[1.] 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.
[2.] 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. "Morfen doulou laton", (he "took the form of a
servant"), is expounded in the next words, "en homoiomati
antropon genomenos", - an expression used to set out his
incarnation, Rom. 8: 3. God sent him "en homoiomati sarkos
hamartias", in taking true flesh, he was in the "likeness of
sinful flesh." Now, in thus doing, it is said "heautou
ekenose", - "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 in the earth," Ps. 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: 5, as to the manifestation of
it. And so, though the divine nature was not abased, the
person was.
(3.) 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: - [1.] Fulfilling all righteousness. [2.]
Enduring all manner of persecutions and hardships. [3.] Doing
all manner of good to inert. He took on him, for their sakes,
a life and course pointed to, Heb. 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 hiss 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 any
thing, all things, for believers.
(4.) He stays not here, but (for the consummation of all
that went before) for their sakes he becomes obedient to
death, the death of the cross. So he professeth to his Father,
John 17: 19, "For their sakes I sanctify myself;" - "I
dedicate myself as an offering, as a sacrifice, to be killed
and 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. And if we might stay to consider a little what
was in this death that he underwent for them, we should
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
of, and drank of, that they might never taste of it. A man
would not for ten thousand worlds be willing to undergo that
which Christ underwent for us in that one thing of desertion
from God, were it attended with no more distress but what a
mere creature might possibly emerge from under. And what
thoughts we should have of this himself tells us, John 15: 13,
"Greater love has no man than this, that a man lay down his
life for his friends." It is impossible there should be any
greater demonstration or evidence of love than this. What can
any one do more? And yet he tells us in another place, that it
has another aggravation and heightening, Rom. 5: 8, "God
commendeth his 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 might justly have destroyed.
What more can be done? - to die for us when we were sinners!
Such a death, in such a manner, with such attendancies of
wrath and curse, - a death accompanied with the worst that God
had ever threatened to sinners, - 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,
death, for another, is an evidence of a dear valuation; and
that it was all on this account, we are informed, Heb. 12: 2.
Certainly Christ had a dear esteem of them, that, rather than
they should perish, - that they should not be his, and be made
partakers of his glory, - he would part with all he had for
their sakes, Eph. 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, afflictions, in all conditions of sinning and
suffering, - 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.
2. 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. Cant. 4: 12, "A garden enclosed is my
sister, my spouse; a spring shut up, a fountain sealed." They
are his inheritance; the rest, his enemies, of no regard with
him. So Isa. 43: 3, 4, "I am the LORD thy God, the Holy One of
Israel, thy Saviour: I gave Egypt for thy ransom, Ethiopia and
Seba for thee. Since thou wast precious in my sight, thou hast
been honourable, and I have loved thee: therefore will I give
men for thee, and people for thy life." The reason of this
dealing of Christ with his church, in parting with all others
for them, is, because he loves her. She is precious and
honourable in his sight; thence he puts this great esteem upon
her. Indeed, he disposeth of all nations and their interests
according as 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, Heb. 1: 14. Look
into the world; the nations in general are either blessed for
their sakes, or destroyed on their account, - preserved to try
them, or rejected for their cruelty towards them; and will
receive from Christ their final doom according to their
deportment towards these despised ones. On this account are
the pillars of the earth borne up, and patience is exercised
towards the perishing world. In a word, there is not the
meanest, the weakest, the poorest believer on the earth, but
Christ prizes him more than all the world besides. Were our
hearts filled much with thoughts hereof, it would tend much to
our consolation.
To answer this, believers also value Jesus Christ; they
have an esteem of him above all the world, and all things in
the world. You have been in part acquainted with this before,
in the account that was given of their delight in him, and
inquiry after him. They say of him in their hearts
continual]y, as David, "Whom have I in heaven but thee? and
none upon earth I desire beside thee." Ps. 73: 25. Neither
heaven nor earth will yield them an object any way comparable
to him, that they can delight in.
1. They value him above all other things and persons.
"Mallem,", said one, "ruere cum Christo, quam regnare cum
Caesare. Pulchra terra, pulchrum coelum, sed pulcherrimus
dominus Jesus;" - Christ and a dungeon, Christ and a cross, is
infinitely sweeter than a crown, a sceptre without him, to
their souls. So was it with Moses, Heb. 11: 26, "He esteemed
the reproach of Christ greater riches than the treasures in
Egypt." The reproach of Christ is the worst consequent that
the wickedness of the world or the malice of Satan can bring
upon the followers of him. 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.
Indeed, himself has told believers, that if they love any
thing 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. "Give away all, take up the cross and
follow me," was the way whereby he tried his disciples of old;
and if there be not the same mind and heart in us, we are none
of his.
2. They value him above their lives. Acts 20: 24, "My life
is not dear, that I may perfect 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; Heb. 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 made 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, whilst his name sweetened all, have rendered this
truth clear to men and angels.
3. They value him above all spiritual excellencies, and
all other righteousness whatever, Phil. 3: 7, 8, "Those things
which were advantage to me, I esteemed 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, Rom. 9: 32, - instantly serving God day and
night, to obtain the promise, Acts 26: 7, - living in all good
conscience from his youth, acts 23, - all the while very
zealous for God and his institutions, - now [he] 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 laboured many years to keep a good conscience, - have
prayed, and heard, and done good, and denied themselves, and
been zealous for God, and laboured 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
any thing we have laboured 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 vanisheth,
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." Prov. 3: 13-15,
among innumerable testimonies, may be admitted to give witness
hereunto, "Happy is the man that findeth wisdom, and the man
that getteth 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 thou canst desire are not to be compared unto
her." It is of Jesus Christ, the Wisdom of God, the eternal
Wisdom of the Father, that the Holy Ghost speaks; as is
evident from the description which is given hereof, chap. 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. 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: -
1. All that he parted withal, all that he did, all that he
suffered, all that he does as mediator; he parted withal, 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 farther 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 mercy and with power; and
ceaseth not until he bring it to perfection. For, -
2. He does so value them, as 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, what danger, what rocks they should meet
withal, he cried out, "Holy Father, keep them," John 17: 11; -
"Let not one of them be lost;" and tells us plainly, John 10:
28, that no man shall take his sheep out of his hand. And
because he was then in the form of a servant, and it might be
supposed that he might not be able to hold them, he tells them
true, as to his present condition of carrying on the work of
mediation, his "Father was greater than he;" and therefore to
him he committed them, and none should take them out of his
Father's hand, John 10: 29. And whereas the world,
afflictions, and persecutions, which are without, may be
conquered, and yet no security given but that sin from within,
by the assistance of Satan, may prevail against them to their
ruin; 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 to be contemplated, that
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; by his power preserving them from such
sins as a remedy is not provided for in the covenant of grace.
Oh, the world of sinful follies that our dear Lord Jesus bears
withal on this account! Are not our own souls astonished with
the thoughts of it? Infinite patience, infinite forbearance,
infinite love, infinite grace, infinite mercy, are all set on
work for this end, to answer this his valuation of us.
On our part it may also be referred to two heads: -
1. That, upon the discovery of him to our souls, they
rejoice to part with all things wherein 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 several conditions, all shall go, so they
may have Christ.
2. 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; it 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 that, in any fear, sin desertions, they have of hell,
is, 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,
cheerfully, be they never so beautiful, in reference to this
life or that which is to come.
III. The third conjugal affection on the part of Christ is
pity and compassion. As a man "nourisheth and cherisheth his
own flesh, so does the Lord his church," Eph. 5: 29. Christ
has a fellow feeling with his saints in all their troubles, as
a man has with his own flesh. This act of the conjugal love of
Christ relates to the many trials and pressures of afflictions
that his saints meet withal here below. He does not deal with
believers as the Samaritans with the Jews, that fawned on them
in their prosperity, but despised them in their trouble; he is
as a tender father, who, though perhaps he love all his
children alike, yet he will take most pains with, and give
most of his presence unto, one that is sick and weak, though
therein and thereby he may be made most froward, and, as it
should seem, hardest to be borne with. And (which is more than
the pity of any father can extend to) he himself suffers with
them, and takes share in all their troubles.
Now, all the sufferings of the saints in this world,
wherein their head and husband exerciseth pity, tenderness,
care, and compassion towards them, are of two sorts, or may be
referred to two heads: - 1. Temptations. 2. Afflictions.
1. Temptations (under which head I comprise sin also,
whereto they tend); as in, from, and by their own infirmities;
as also from their adversaries without. The frame of the heart
of Christ, and his deportment towards them in this condition,
you have, Heb. 4: 15, "We have not an high priest which cannot
be touched with the feeling of our infirmities". We have not
such a one as cannot. The two negations do vehemently affirm
that we have such an high priest as can be, or is, touched.
The word "touched" comes exceedingly short of expressing the
original word; it is "sumpatesai", - to "suffer together." "We
have," saith the apostle, "such an high priest as can, and
consequently does, suffer with us, - endure our infirmities."
And in what respect he suffers with us in regard of our
infirmities, or has a fellow-feeling with us in them, he
declares in the next words, "He was tempted like as we are,"
verse 15. It is as to our infirmities, our temptations,
spiritual weakness; therein, in particular, has he a
compassionate sympathy and fellow-feeling with us. Whatever be
our infirmities, so far as they are our temptations, he does
suffer with us under them, and compassionates us. Hence at the
last day he saith, "I was an hungered," etc. There are two
ways of expressing a fellow-feeling and suffering with
another: - (1.) Per benevolam condolentiam, - a "friendly
grieving." (2.) Per gratiosam opitulationem, - a "gracious
supply:" both are eminent in Christ: -
(1.) He grieves and labours with us. Zech. 1: 12, "The
angel of the LORD answered and said, O LORD of hosts, how long
wilt thou not have mercy on Jerusalem?" He speaks as one
intimately affected with the state and condition of poor
Jerusalem; and therefore he has bid all the world take notice
that what is done to them is done to him, chap. 2: 8, 9; yea,
to "the apple of his eye."
(2.) In the second he abounds. Isa. 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 them that
are with young." Yea, we have both here together, - tender
compassionateness and assistance. The whole frame wherein he
is here described is a frame of the greatest tenderness,
compassion, 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,
- nothing in any of them all strong or comely. To them all
Christ is a shepherd, that feeds his own sheep, and drives
them out to pleasant pasture; where, if he sees a poor weak
lamb, [he] does not thrust him on, but takes him into his
bosom, where he both easeth and refresheth him: he leads him
gently and tenderly. As did Jacob them that were burdened with
young, so does our dear Lord Jesus with his flock, in the
several ways and paths wherein he leads them. When he sees a
poor soul, weak, tender, halting, ready to sink and perish, he
takes him into his arms, by some gracious promise administered
to him, carries him, bears him up when he is not able to go
one step forward. Hence is his great quarrel with those
shepherds, Ezek. 34: 4, "Woe be to you shepherds! the diseased
have ye not strengthened, neither have ye healed that which
was sick, neither have ye bound up that which was broken,
neither have ye brought again that which was driven away,
neither have ye sought that which was lost." This is that
which our careful, tender husband would have done.
So mention being made of his compassionateness and fellow-
suffering with us, Heb. 4: 15, it is added, verse 16, that he
administers "charin eis eukairon boeteian", - seasonable
grace, grace for help in a time of need. This is an evidence
of compassion, when, like the Samaritan, we afford seasonable
help. To lament our troubles or miseries, without affording
help, is to no purpose. Now, this Christ does; he gives
"eukairon boeteian", seasonable help. Help being a thing that
regards want, is always excellent; but its coming in season
puts a crown upon it. A pardon to a malefactor 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 them, they shall not want relief; and when they
can bear no longer, they shall be relieved, 1 Cor. 10: 13.
So it is said emphatically of him, Heb. 2: 18, "In that he
himself has suffered being tempted, he is able to succour them
that are tempted." It is true, 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;
and there is enough in ourselves to tempt us, though nothing
else should appear against us. With Christ it was not so, John
14: 30. But this is so far from taking off his compassion
towards us, that, on all accounts whatever, it does increase
it; for if he will give us succour because we are tempted, the
sorer our temptations are, the more ready will he be to
succour us. Take some instances of Christ's giving "eukairon
boeteian", - seasonable help in and under temptations unto
sin. Now this he does several ways: -
[1.] By keeping the soul which is liable to temptation and
exposed to it, in a strong habitual bent against that sin that
he is obnoxious to the assaults of. So it was in the case of
Joseph: Christ knew that Joseph's great trial, and that
whereon if he had been conquered he had been undone, would lie
upon the hand of his mistress tempting him to lewdness;
whereupon he kept his heart in a steady frame against that
sin, as his answer without the least deliberation argues, Gen.
39: 9. In other things, wherein he was not so deeply
concerned, Joseph's heart was not so fortified by habitual
grace; as it appears by his swearing by the life of Pharaoh.
This is one way whereby Christ gives suitable help to his, in
tenderness and compassion. The saints, in the course of their
lives, by the company, society, business, they are cast upon,
are liable and 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 hearths with
abundance of grace as to that sin unto temptations whereunto
they are most exposed; when perhaps in other things they are
very weak, and are often surprised.
[2.] 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 Sam. 24: 4-6. "He was almost
gone," as he speaks himself; "his feet had well-nigh slipped."
The temptation was at the door of prevalence, 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 and brow of the hill, and then
causeth them to hear a word behind them saying, "This is the
right way, walk in it," - and that with power and efficacy;
and so recovers them to himself.
[3.] 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
Pet. 2: 9, as a man is plucked out of the snare, and the snare
left behind to hold another. This have I known to be the case
of many, in sundry perplexing temptations. When they have been
quite weary, have tried all means of help and assistance, and
have not been able to come to a comfortable issue, on a
sudden, unexpectedly, the Lord Christ, in his tenderness and
compassion, rebukes Satan, that they hear not one word more of
him as to their temptation. Christ comes in in the storm, and
saith, "Peace, be still."
[4.] By giving in fresh supplies of grace, according as
temptations do grow or increase. So was it in the case of
Paul, 2 Cor. 12: 9, "My grace is sufficient for thee." The
temptation, whatever it were, grew high; Paul was earnest for
its removal; and receives only this answer, of the sufficiency
of the grace of God for his supportment, 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 divers 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. Yea, divers
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 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 Pet. 1: 6, "If need be
ye 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 the
saints, in and under their temptations.
2. Christ is compassionate towards them in their
afflictions: "In all their affliction he is afflicted," Isa.
63: 9; yea, 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. Col. 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,
Zech. 1: 12. Christ intercedeth 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
reliefs 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, Isa. 43: 2, 3.
(2.) In 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; yea, he
does it speedily. The controversy of Zion leads on the day of
his vengeance, Isa. 34: 8. He looks upon them sometimes in
distress, and considers what is the state of the world in
reference to them. Zech. 1: 11, "We have walked to and fro
through the earth, and, behold, all the earth sitteth 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
to one another." Then Christ looks to see who will come in for
their succour, Isa. 59: 16,17; and ending 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, Isa. 63: 1-6); as he did
it upon the old Roman world, Rev. 6: 15, 16. And this also he
does two ways: -
1st. 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 thee up," Exod. 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.
2dly. 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 whosoever hears, both his
ears shall tingle.
[2.] In eternal vengeance will he plead with the
adversaries of his beloved, Matt. 25: 41-46; 2 Thess. 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
endeavour. 2 Cor. 11: 2, 3, "I have espoused you to one
husband, that I may present you as a chaste virgin to Christ.
But I fear, lest by any means, as the serpent beguiled Eve
through his subtilty, so your minds should be corrupted from
the simplicity that is in Christ." And so is it said of the
followers of the Lamb, on mount Sion, Rev. 14: 4, "These are
they which were not defiled with women, for they are virgins."
What defilement that was they were free from, shall be
afterward declared.
Now, there are three things wherein this chastity
consists: -
1. The not taking any thing 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 preserved not themselves
chaste to him. They had received Christ for life, and
justification, and him only; but being after a while overcome
with charms, or bewitched, they took into the same place with
him the righteousness of the law. How Paul deals with them
hereupon is known. How sorely, how pathetically does he
admonish them, how severely reprove them, how clearly convince
them of their madness and folly! This, then, is the first
chaste affection believers bear in their heart to Christ: -
having received him for their righteousness and salvation
before God, for the fountain, spring, and well-head of all
their supplies, they will not now receive any other thing into
his room and in his stead. As to instance, in one particular:
- We receive him for ours acceptance with God. All that here
can stand in competition with him for our affections, must be
our own endeavours for a righteousness to commend us to God.
Now, this must be either before we receive him, or after. [As]
for all duties and endeavours, of what sort soever, for the
pleasing of God before our receiving of Christ, you know what
was the apostle's frame, Phil. 3: 8-10. All endeavours, all
advantages, all privileges, he rejects with indignation, as
loss, - with abomination, as dung; and winds up all his aims
and desires in Christ alone and his righteousness, for those
ends and purposes. But the works we do after we have received
Christ are of another consideration. Indeed, they are
acceptable to God; it pleaseth him that we should walk in
them. But as to that end for which we receive Christ, they are
of no other account than the former, Eph. 2: 8-10. Even the
works we do after believing, - those which we are created unto
in Christ Jesus, those that God has ordained that believers
"should walk in them," - as to justification and acceptance
with God, (here called salvation), are excluded. It will one
day appear that Christ abhors the manglings of men about the
place of their own works and obedience, in the business of
their acceptation with God; nor will the saints find any peace
in adulterous thoughts of that kind. The chastity we owe unto
him requires another frame. The necessity, usefulness, and
excellency of gospel obedience shall be afterward declared. It
is marvellous to see how hard it is to keep some professors to
any faithfulness with Christ in this thing; - how many
disputes have been managed, how many distinctions invented,
how many shifts and evasions studied, to keep up something, in
some place or other, to some purpose or other, that they may
dally withal. Those that love him indeed are otherwise minded.
Herein, then, of all things, do the saints endeavour to
keep their affections chaste and loyal to Jesus Christ. He is
made unto them of God "righteousness;" and they will own
nothing else to that purpose: yea, sometimes they know not
whether they have any interest in him or no, - he absents and
withdraws himself; they still continue solitary, in a state of
widowhood, refusing to be comforted, though many things offer
themselves to that purpose, because he is not. When Christ is
at any time absent from the soul, when it cannot see that it
has any interest in him, many lovers offer themselves to it,
many woo its affections, to get it to rest on this or that
thing for relief and succour; but though it go mourning never
so long, it will have nothing but Christ to lean upon.
Whenever the soul is in the wilderness, in the saddest
condition, there it will stay until Christ come for to take it
up, until it can come forth leaning upon him, Cant. 8: 5. The
many instances of this that the book of Canticles affords us,
we have in part spoken of before.
This does he who has communion with Christ: - he watcheth
diligently over his own heart, that nothing creep into its
affections, to give it any peace or establishment before God,
but Christ only. Whenever that question is to be answered,
"Wherewith shall I come before the LORD, and appear before the
high God?" he does not gather up, "This or that I will do;"
or, "Here and there I will watch, and amend my ways;" but
instantly he cries, "In the Lord Jesus have I righteousness,
All my desire is, to be found in him, not having on my own
righteousness."
2. 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 to that purpose, John 16: 7. He
gives him to us, "vicariam navare operam," saith Tertullian, -
to abide with us for ever, for all those ends and purposes
which he has to fulfil toward us and upon us; he gives him to
dwell in us, to keep us, and preserve us blameless for
himself. His name is in him, and with him: and it is upon this
account that whatever is done to any of Christ's is done to
him, because it is done to them in whom he is and dwells by
his Spirit. Now, herein do the saints preserve their conjugal
affections entire to Christ, that they labour by all means not
to grieve his Holy Spirit, which he has sent in his stead to
abide with them. This the apostle puts them in mind of, Eph.
4: 30, "Grieve not the Holy Spirit."
There be two main ends for which Christ sends his Spirit
to believers: - (1.) For their sanctification; (2.) For their
consolation: to which two all the particular acts of purging,
teaching, anointing, and the rest that are ascribed to him,
may be referred. So there be two ways whereby we may grieve
him: - [1]. In respect of sanctification; [2.] In respect of
consolation: -
(1.) 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, Tit. 3: 5, and he persuades us to it, by
those motions of his which are not to be quenched. Now, this,
in the first place, grieves the Spirit, when he is carrying on
in us and for us a work so infinitely for our advantage, and
without which we cannot see God, that we should run cross to
him, in ways of unholiness, pollution, and defilement. So the
connection of the words in the place before mentioned
manifests, Eph. 4: 28-31; and thence does Paul bottom his
powerful and most effectual persuasion unto holiness, even
from the abode and indwelling of this Holy Spirit with us, 1
Cor. 3: 16,17. Indeed, what can grieve a loving and tender
friend more than to oppose him and slight him when he is most
intent about our good, - and that a good of the greatest
consequence to us. In this, then, believers make it their
business to keep their hearts loyal and their affections
chaste to Jesus Christ. They labour instantly not to grieve
the Holy Spirit by loose and foolish, by careless and
negligent walking, which he has sent to dwell and abide with
them. Therefore shall no anger, wrath, malice, envy, 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, and nothing lies more upon their spirits, than that
they may walk worthy of the presence of this holy substitute
of the Lord Jesus Christ.
(2.) As to consolation. This is the second great end for
which Christ gives and sends his Spirit to us; who from
thence, by the way of eminency, is called "The Comforter." To
this end he seals us, anoints us, establishes us, and gives us
peace and joy. Of all which I shall afterward speak at large.
Now, there be two ways whereby he may be grieved as to this
end of his mission, and our chastity to Jesus Christ thereby
violated: -
[1.] By placing our comforts and joys in other things, and
not being filled with joy in the Holy Ghost. When we make
creatures or creature comforts - any thing whatever but what
we receive by the Spirit of Christ - to be our joy and our
delight, we are false with Christ. So was it with Demas, who
loved the present world. When the ways of the Spirit of God
are grievous and burdensome to us, - when we say, "When will
the Sabbath be past, that we may exact all our labours?" -
when 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 joys
unspeakable and glorious; but they refuse them, for perishing
things. I provide them spiritual, eternal, abiding
consolations, and it is all rejected for a thing of nought."
This Christ cannot bear; wherefore, believers are exceeding
careful in this, not to place their joy and consolation in any
thing but what is administered by the Spirit. Their daily work
is, to get their hearts crucified to the world and the things
of it, and the world to their hearts; that they may not have
living affections to dying things: they would fain look on the
world as a crucified, dead thing, that has neither form nor
beauty; and if at any times they have been entangled with
creatures and inferior contentment, and have lost their better
joys, they cry out to Christ, "O restore to us the joys of thy
Spirit!"
[2.] 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 Ghost.
3. In [keeping] this institutions, or matter and manner of
his worship. Christ marrying his church to himself, taking it
to that relation, still expresseth the main of their chaste
and choice affections to him to lie in their keeping his
institutions and his worship according to his appointment. The
breach of this he calls "adultery" everywhere, and "whoredom."
He is a "jealous God;" and he gives himself that title only in
respect of his institutions. And the whole apostasy of the
Christian church unto false worship is called "fornication;"
and the church that leads the others to false worship, the
"mother of harlots." On this account, those believers who
really attend to communion with Jesus Christ, do labour to
keep their hearts chaste to him in his ordinances,
institutions, and worship; and that two ways: -
(1.) They will receive nothing, practice nothing, own
nothing 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 any thing the will of the creatures should
be the measure of his honour 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: "Non image, non
simulachrum prohibetur; set non facies tibi;" - it is a making
to ourselves, an inventing, a finding out, ways of worship, or
means of honouring God, not by him appointed, that is so
severely forbidden. Believers know what entertainment all will
worship finds with God: "Who has required these things at your
hand?" and, "In vain do you worship me, teaching for doctrines
the traditions of men," - his the best it meets with. I shall
take leave to say what is upon my heart, and what (the Lord
assisting) I shall willingly endeavour to make good against
all the world, - namely, that that principle, that the church
has power to institute and appoint any thing 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 that it
is the design of a great part of the Revelation to make a
discovery of this truth. And 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 (a chimera that none knew what it was,
nor wherein the power of it did consist, nor in whom reside),
were imposed on men in the ways and worship of God. Neither
was all that pretence of glory, beauty, comeliness, and
conformity, that then was pleaded, any thing more or less than
what God does so describe in the church of Israel, Ezek. 16:
25, and forwards. 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
stigmatised and persecuted; - to what end? That Jesus Christ
might be deposed from the sole privilege and power of
law-making in his church; that the true husband might be
thrust aside, and adulterers of his spouse embraced; that
taskmasters might be appointed in and over his house, which he
never gave to his church, Eph. 4: 11; that a ceremonious,
pompous, outward show worship, drawn from Pagan, Judaical, and
Antichristian observations, might be introduced; - of all
which there is not one word, little, 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 saith 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, Matt. 28: 20. You know
how many in this very nation, in the days not long since past,
yea, 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.
(2.) They readily embrace, receive, and practice every
thing 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. The 119th Psalm may he a pattern for
this. How does the good, holy soul breathe after instruction
in the ways and ordinances, the statutes and judgements, of
God! This, I say, they are tender in: whatever is of Christ,
they willingly submit unto, accept of, and give up themselves
to the constant practice thereof; whatever comes on any other
account they refuse.
IV. 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 should
all fulness dwell," Col. 1: 19; and that for this end, that "
of his fulness we might all receive, and grace for grace,"
John 1: 16. I shall not insist upon the particulars of that
provision which Christ makes for his saints, with all those
influences of the Spirit of life and grace that daily they
receive from him, - that bread that he gives them to the full,
the refreshment they have from him; I shall only observe this,
that the Scripture affirms him to do all things for them in an
abundant manner, or to do it richly, in a way of bounty.
Whatever he gives us, - his grace to assist us, his presence
to comfort us, - he does it abundantly. You have the general
assertion of it, Rom. 5: 20, " Where sin abounded, grace did
much more abound." If grace abound much more in comparison of
sin, it is abundant grace indeed; as will easily be granted by
any that shall consider how flirt has abounded, and does, in
every soul. Hence he is said to be able, and we are bid to
expect that he should do for us " exceeding abundantly above
all that we ask or think," Eph. 3: 20. Is it pardoning mercy
we receive of him? why, he does " abundantly pardon," Isa. lo.
7; he will multiply or add to pardon, - he will add pardon to
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 or " abundantly," Tit. 3: 6; not only bidding
us drink of the water of life freely, but also bestowing him
in such a plentiful measure, that rivers of water shall flow
from them that receive him, John 7: 38, 39, - that they shall
never thirst any more when have drank of him. Is it grace that
we receive of him? he gives that also in a way of bounty; we
receive "abundance of grace," Rom. 5: 17; he " abounds toward
us in all wisdom and prudence," Eph. 1: 8. Hence is that
invitation, Cant. 5: 1. If in any things, then, we are
straitened, it is in ourselves; Christ deals bountifully with
us Indeed, the great sin of believers is, that they make not
use of Christ's bounty as they ought to do; that we do not
every day take of him mercy in abundance. The oil never
ceaseth 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. Unto this
two things are required: -
1. That we follow after and practice holiness in the power
of it, as it is obedience unto Jesus Christ. Under this
formality, as obedience to him, all gospel obedience is
called, "whatsoever Christ commands us," Matt. 28: 20; and
saith he, John 15: 14, "Ye are my friends, if ye do whatsoever
I command you;" and it is required of us that we live to him
who died for us, 2 Cor. 5: 15, - live to him in all holy
obedience, - live to him as our Lord and King. Not that I
suppose there are peculiar precepts and a peculiar law of
Jesus Christ, in the observance whereof we are justified, as
the Socinians fancy; for surely the gospel requires of us no
more, but "to love the Lord our God with all our hearts, and
all our souls," which the law also required; - but that, 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 honour him as we honour the Father, that we have a
respect and peculiar regard to him in all our obedience. So
Tit. 2: 14, he has purchased us unto himself. And thus
believers do in their obedience; they eye Jesus Christ, -
(1.) As the author of their faith and obedience, for whose
sake it is "given to them to believe," Phil. 1: 29; and who by
his Spirit works that obedience in them. So the apostle, Heb.
12: 1, 2; in the course of our obedience we still look to
Jesus, "the author of our faith." Faith is here both the grace
of faith, and the fruit of it in obedience.
(2.) As him 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; and
therefore they look to Christ as him 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.
(3.) As one that has renewed the commands of God unto
them, with mighty obligations unto obedience. So the apostle,
2 Cor. 5: 14, 15, "The love of Christ constraineth us;" of
which afterward.
(4.) They consider him as God, equal with his Father, to
whom all honour and obedience is due. So Rev. 5: 13. But these
things I have, not long since, opened in another treatise,
dealing about the worship of Christ as mediator. This, then,
the saints do in all their obedience; they have a special
regard to their dear Lord Jesus. He is, on all these accounts,
and innumerable others, continually in their thoughts. His
love to them, his life for them, his death for them, - all his
kindness and mercy constrains them to live to him.
2. By labouring to abound in fruits of holiness. As he
deals with us in a way of bounty, and deals out unto us
abundantly, so he requires that we abound in all grateful,
obediential returns to him. So we are exhorted to "be always
abounding in the work of the Lord," 1 Cor. 15: 58. This is
that I intend: - the saints are not satisfied with that
measure that at any time they have 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 that in it 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 that shall come will come, and will not tarry." "The
Spirit and the bride say, Come; and let him that readeth say,
Come. Even so, come, Lord Jesus."
Owen, Of Communion With God
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