The Fountain of Life Opened Up

As if he had said, O my people, you and I were better acquainted in the wilderness when you were in a low condition, left to my immediate care, living by daily faith. Then you gave me many a sweet visit, but now you are filled, I hear no more of you. Good had it been for some saints if they had never known prosperity. Let the intercession of Christ in heaven for you encourage you to constancy in the good ways of God. Seeing then that we have a great high priest that is passed into the heavens, Jesus the Son of God, let us hold fast our profession. Hebrews 4, 14. Here is encouragement to perseverance on a double account. One is that Jesus, our head, is already in heaven, and if the head be above water, the body cannot drown. The other is from the work he is there performing, his priesthood. He is passed into the heavens as our great high priest to intercede, and therefore we cannot miscarry. Let it encourage you to constancy in prayer. O, do not neglect that excellent duty, seeing Christ is there to present all your petitions to God, yea, to perfume as well as present them. So the apostle infers from Christ's intercession. Let us therefore come boldly unto the throne of grace, that we may obtain mercy and find grace to help in time of need. Hebrews 4, 16. Hence be encouraged to plead for Christ on earth, who continually pleads for you in heaven. If any accuse you, he is there to plead for you, and if any dishonor him on earth, see that you plead his interest and defend his honor. Thus you have heard what his intercession is, and what benefits we receive by it. Blessed be God for Jesus Christ. Chapter 14, page 163. The satisfaction of Christ. The first effect of his priesthood. Christ hath redeemed us from the curse of the law, being made a curse for us. Galatians 3, 13. You have seen the general nature, necessity, and parts of Christ's priesthood, namely oblation and intercession. Before you leave this office, it is necessary you should further take into consideration the principal fruits and effects of his priesthood, which are complete satisfaction and the acquisition or purchase of an eternal inheritance. The satisfaction made by his blood is manifestly contained in the excellent scripture before us, wherein the apostle, having shown before at verse 10, that whosoever continueth not in all things written in the law to do them, is cursed, declares how, notwithstanding the threats of the law, a believer comes to be freed from its curse, by Christ bearing that curse for him, and so satisfying God's justice and discharging the believer from all obligations to punishment. More particularly, in these words, you have the believer's discharge from the curse of the law and the way and manner thereof displayed. 1. The Believer's Discharge. Christ hath redeemed us from the curse of the law. The law of God hath three parts, commands, promises, and threatenings or curses. The curse of the law is its condemning sentence, whereby a sinner is bound over to death, even the death of soul and body. The chain by which it binds him is the guilt of sin, and from which none can loose the soul but Christ. This curse of the law is the most dreadful thing imaginable. It strikes at the life of a sinner, yea, his best life, the eternal life of the soul, and when it hath condemned, it is inexorable. No cries or tears, no reformation nor repentance can loose the guilty sinner, for it requires that which no mere creature can give, even an infinite satisfaction. Now from this curse Christ frees the believer, that is, he dissolves the obligation to punishment, cancels the handwriting, looses all the bonds and chains of guilt, so that the curse of the law hath nothing to do with him forever. 2. We have here the way and manner by which this is done, and that is by a full price paid, and paid in the room of the sinner, making a complete and full satisfaction. He pays a full price, every way adequate and proportionable to the wrong. So much this word, which we translate redeemed, imports. He hath bought us out, or fully bought us, that is, by a full price. And as the price or ransom paid was full, perfect and sufficient in itself, so it was paid in our room and upon our account. So saith the text, being made a curse for us. The meaning is not that Christ was made the very curse itself, changed into a curse, any more than when the word is said to be made flesh, the divine nature was converted into flesh. The divine nature assumed or took flesh, and so Christ took the curse upon himself. Therefore it is said, he was made sin for us who knew no sin. 2 Corinthians 5.21 That is, our sin was imputed to our surety, and laid upon him for satisfaction. And so the Greek word for implies a substitution of one in the place instead of another. Now the price being full, and paid in lieu of our sins, and thereupon we fully redeemed or delivered from the curse, it follows as a fair and just deduction that, the death of Christ hath made a full satisfaction to God for all the sins of believers. He was oppressed, and he was afflicted, saith the prophet, Isaiah 53 verse 7. Or the words might be fitly rendered, it was exacted and answered. So Colossians 1.14 In whom we have redemption through his blood, even the forgiveness of sin. Here we have the benefit, namely redemption, interpreted by the phrase, even the forgiveness of sin. And we have also the matchless price that was laid down to purchase it, the blood of Christ. Though again, by his own blood he entered once into the holy place, having obtained eternal redemption for us. Hebrews 9 verse 12 Here is eternal redemption, the mercy purchased, his own blood, the price that procured it. Now as this doctrine of Christ's satisfaction is so necessary, weighty and comfortable in itself, and yet so much opposed and obscured by enemies of the truth, I shall show the nature of Christ's satisfaction, or what it is. Then establish the truth of it, and prove that he made full satisfaction to God for our sins, and then apply it. Roman numeral 1 What is the satisfaction of Christ, and what does it imply? I answer, satisfaction is the act of Christ, God-man, presenting himself as our surety, in obedience to God and love to us, to do and to suffer all that the law required of us, thereby freeing us from the wrath and curse due to us for sins. Number 1 It is the act of God-man. No other was capable of giving satisfaction for an infinite wrong done to God. But by reason of the union of the two natures in his wonderful person, he could do it, and has done it for us. The human nature supplied what was necessary in its kind. It gave the matter of the sacrifice. The divine nature stamped the dignity and value upon it, which made it an adequate compensation, so that it was the act of God-man, yet so that each nature retained its own properties, notwithstanding their joint influence in producing the effect. If the angels in heaven had laid down their lives, or if the blood of all the men in the world had been shed by justice, this could never have satisfied. The worth and value of this sacrifice would still have been wanting. It was God that redeemed the church with his own blood. Acts 20, 28 If God redeemed with his own blood, he redeems as God-man, without any dispute. Number 2 If he satisfy God for us, he must present himself before God as our surety in our stead, as well as for our good. Else his obedience had availed nothing for us. To this end he was made under the law. Galatians 4, 4 Came under the same obligation with us, and that as a surety, for so he is called in Hebrews 7, 22 Indeed his obedience and sufferings could be exacted from him upon no other account. It was not for anything he had done that he became accursed. It was prophesied of him, the Messiah shall be cut off, but not for himself. Daniel 9, 26 And being dead, the Scriptures plainly assert it was for our sins and upon our account. So Christ died for our sins according to the Scriptures. 1 Corinthians 15, 3 It is well observed by divines who vindicate the vicariousness and substitution of Christ in his sufferings, that all those Greek particles which we translate for, when applied to the sufferings of Christ, imply the meritorious, deserving, procuring cause of those sufferings. So you find, he suffered one sacrifice, four sins. Hebrews 10, 12 Christ once suffered four sins. 1 Peter 3, 18 He was delivered for our offenses. Romans 4, 25 He gave his life a ransom for many. Matthew 20, 28 And some confidently affirm that this last particle is never used in any other sense in the whole book of God, as an eye for an eye, a tooth for a tooth, that is, one in lieu of another. And indeed, this very consideration is that which supports the doctrine of the imputation of our sins to Christ, and of Christ's righteousness to us. Romans 5, 19 For how could our sins be laid on him, but as he stood in our stead? Or his righteousness be imputed to us, but as he was our surety, performing it in our place? So that to deny Christ's suffering in our stead is to lose the cornerstone of our justification, and overthrow the very pillar which supports our faith, comfort, and salvation. Indeed, if this had not been, he would have been the righteous Lord, but not the Lord of our righteousness, as he is styled. Jeremiah 33, 16 So that it were but a vain distinction to say it was for our good, but not in our stead. So had he not been in our stead, we could not have had the benefit. 3 The internal moving cause of Christ's satisfaction for us was his obedience to God and love to us. That it was an act of obedience is plain from Philippians 2.8 He became obedient unto death, even the death of the cross. Now obedience respects a command, and such a command Christ received to die for us. As he himself tells us, I lay down my life of myself. I have power to lay it down, and power to take it again. This commandment have I received of my Father. John 10, 18 So that it was an act of obedience with respect to God, and yet a most free and spontaneous act with respect to himself. And that he was moved to it out of pity and love to us, we are assured. Christ loved us and gave himself for us an offering and a sacrifice to God. Ephesians 5, 2 Upon this Paul sweetly reflected, Who loved me and gave himself for me. Galatians 2.20 As the external moving cause was our misery, so the internal was his own love and pity for us. 4 The matter of Christ's satisfaction was his active and passive obedience to all the law of God required. I know there are some that doubt whether Christ's active obedience has any place here, and so whether it be imputed as any part of our righteousness. It is confessed that scripture most frequently mentions his passive obedience or sufferings as that which made the atonement and procures our redemption. Matthew 20, 28 and 26, verse 28. Romans 3, verses 24 and 25 and elsewhere. But his passive obedience is never mentioned exclusively as the sole cause or matter of satisfaction. But in those places where it is mentioned by itself, it is put for his whole obedience, both active and passive, by a usual figure of speech. And in other scriptures it is ascribed to both. Escalations 4, verses 4 and 5. He is said to be made under the law to redeem them that are under the law. Now his being made under the law to this end implies not only his subjection to the curse of the law, but also to its commands. So, Romans 5, verse 19, as by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous. It were a manifest injury to this text also to limit it to the passive obedience of Christ. To be short, this twofold obedience of Christ stands opposed to a twofold obligation that fallen man is under. The one to do what God requires, the other to suffer what he has threatened for disobedience. Suitably to this double obligation, Christ comes under the commandment of the law to fulfill it actively, Matthew 3, verse 15, and under the malediction of the law to satisfy it passively. And whereas it is objected by some if he fulfill the whole law for us by his active, what need then of his passive obedience? We reply, great need, because both these make up that one entire and complete obedience by which God is satisfied and we justified. The whole obedience of Christ, both active and passive, make up one entire perfect obedience, and therefore there is no reason why one particle, either of the one or of the other, should be excluded. 5. The effect and fruit of this his satisfaction is our freedom, ransom, or deliverance from the wrath and curse due to us for our sins. Such was the dignity, value, and completeness of Christ's satisfaction that in strict justice it merited our redemption and full deliverance, not only a possibility that we might be redeemed and pardoned, but a right whereby to be so. If he be made a curse for us, we must then be redeemed from the curse. So the apostle argues, whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past through the forbearance of God, to declare, I say at this time his righteousness, that God might be just, and the justifier of him that believeth in Jesus. Romans 3, verses 25 and 26 Mark the design and end of God in exacting satisfaction from Christ. It was to declare his righteousness in the remission of sin to believers. And lest we should lose the emphatical word, he repeats it, to declare, I say, his righteousness. Everyone can see how his mercy is declared in remission, but he would have us take notice that his righteousness and justice are vindicated in the justification of believers. Oh, how comfortable a text is this! Doth Satan or conscience set forth by sin in all its discouraging circumstances and aggravations? God hath set forth Christ to be a propitiation. Must justice be manifested, satisfied and glorified? So it is in the death of Christ, ten thousand times more than ever it could be in thy damnation. Thus you have a brief account of the satisfaction made by Jesus Christ. Roman numeral 2 We might repeat all that has been said to establish the truth or fact of Christ's satisfaction, proving its reality, that it is not an improper, fictitious satisfaction, as some have called it, but real, proper and full, and as such accepted of God. For his blood is the blood of a surety, Hebrews 7.22, who came under the same obligations of the law with us, Galatians 4.4. And though he had no sin of his own, yet standing before God is our surety, the iniquities of us all were laid upon him, Isaiah 53 verse 6. And from him did the Lord exact satisfaction for our sins, Romans 8.32. In the sufferings of his soul, Matthew 27.46, and his body, Acts 2.23. And with this obedience of his Son he is fully pleased and satisfied, Ephesians 5.2. And hath in token thereof raised him from the dead, and set him at his own right hand, Ephesians 1.20. And for his righteousness' sake acquitted and discharged believers, who shall nevermore come into condemnation, Romans 8 verses 1 and 34. All this is plain in Scripture. Our faith in the satisfaction of Christ is not built on the wisdom of man, but the everlasting sealed truth of God. Yet such is the perverse nature of man, and the pride of his heart, that while he should be humbly adoring the grace of God in providing such a surety for us, he is found accusing the justice and diminishing the mercy of God, and raising all the objections which Satan and his own heart can invent to overturn that blessed foundation upon which God hath built his own honor and his people's salvation. If the death of Christ was that which satisfied God for our sins, there is infinite evil in sin, since it could not be expiated but by an infinite satisfaction. Fools make a mock at sin, and there are few in the world who are duly sensible of its evil. But certainly if God should exact of thee the full penalty, thy eternal sufferings could not satisfy for the evil there is in one vain thought. You may think it severe that God should subject his creatures to everlasting sufferings for sin, and never be satisfied with them anymore. But when you have well considered that the being against whom you sin is the infinitely blessed God, and how God dealt with the angels that fell, you will change your mind. O the death of the evil of sin! If ever you wish to see how great and horrid an evil sin is, measure it in your thoughts, either by the infinite holiness and excellency of God, who was wronged by it, or by the infinite sufferings of Christ, who died to satisfy for it, and then you will have deeper apprehensions of its enormity. 2. If the death of Christ satisfied God, and thereby redeemed us from the curse, then the redemption of souls is costly. Souls are precious and of great value with God. Ye know that ye were not redeemed with corruptible things as silver and gold from your vain conversation received by tradition, but with the precious blood of the Son of God, as a lamb without spot. 1 Peter 1, verses 18 and 19 Only the blood of God is an equivalent for the redemption of souls. Gold and silver may redeem from human, but not from hellish bondage. The whole creation is not of value for the redemption of one soul. Souls are very dear. He that paid for them found them so. Yet how cheaply do sinners sell their souls! But you that sell your souls cheap will buy repentance dear. 3. If Christ's death satisfied God for our sins, how unparalleled is the love of Christ to poor sinners! It is much to pay a pecuniary debt to free another, but who will pay his own blood for another? We have a noted instance in Deleuius, who decreed that whoever was convicted of adultery should have both his eyes put out. But his own son was brought before him for that crime, and the people interposing made suit for his pardon. At length the father, partly overcome by their importunities and not unwilling to show what lawful favor he might do his son, first put out one of his own eyes, and then one of his son's, thus showing himself both a merciful father and a just lawgiver, so tempering mercy with justice, that both the law was satisfied and his son spared. This is written by the historian as an instance of singular love in his father to pay one half of the penalty for his son. But Christ did not divide and share the penalty with us, he bore it all. Deleuius did it for his son who was dear to him. Christ did it for enemies that were fighting and rebelling against him. While we were yet sinners, Christ died for us. Romans 5 verse 8. 4. If Christ, by dying, has made full satisfaction, then God can consistently pardon the greatest of sinners that believe in Jesus, and consequently his justice can be no bar to their justification and salvation. He is just to forgive us our sins. 1 John 1 verse 9. What an argument is here for a poor believer to plead with God. Lord, if thou save me by Jesus Christ, thy justice will be fully satisfied. But if thou damn me and require satisfaction at my hands, thou canst never receive it. I can never make payment, though I lie in hell to eternity. One drop of his blood is worth more than all my polluted blood. Oh, how satisfying is this to the conscience of a poor sinner who feels that the multitude, aggravations, and amazing circumstances of his sins prevent the possibility of their being pardoned. Can such a sinner as I be forgiven? Yes, if thou believest in Jesus thou mayest. For in him God can pardon the greatest transgressors. Let Israel hope in the Lord, for with the Lord there is mercy, and with him is plenteous redemption. Psalm 130 verse 7. 5. If Christ has made full satisfaction, how much is it the concern of every soul to abandon all thoughts of satisfying God for his own sins and betake himself to the blood of Christ, the ransomer, by faith, that in that blood they may be pardoned. It would grieve one's heart to see how many poor creatures are drudging and toiling at a task of repentance and revenge upon themselves and reformation and obedience to satisfy God for what they have done against him. And, alas, it cannot be done. They do but lose their labor, could they swelter their very hearts out, weep till they can weep no more, cry till their throats be parched. Alas, they can never recompense God for one vain thought, for such is the severity of the law that when it is once offended all we can do to make amends is vain. It will not discharge the sinner for all the sorrow in the world. Indeed, if a man be in Christ, sorrow for sin is something and renewed obedience is something. God looks upon them favorably and accepts them graciously in Christ. But out of him they avail no more than the entreaties and cries of a condemned malefactor to reverse the legal sentence of the judge. Reader, be convinced that one act of faith in the Lord Jesus pleases God more than all thy strivings to meet the claims of his law, through thy whole life, can do. Chapter 15, page 173 The Inheritance Purchased by the Oblation of Christ The Second Effect of His Priesthood But when the fullness of time was come, God sent forth his Son, made of a woman, made under the law, to redeem them that were under the law that we might receive the adoption of sons. Galatians 4, verses 4 and 5 The payment of our debt expressed by our redemption or buying us out from the obligation and curse of the law was considered in the last discourse. The purchase of an inheritance for the redeemed, expressed here by their receiving the adoption of sons, is our present subject. Adoption, according to the civil law, has been defined as a lawful act, an imitation of nature, invented for the comfort of them that have no children of their own. Divine adoption is that special benefit whereby God, for Christ's sake, accepts us as sons and makes us heirs of eternal life with him. Between this civil and sacred adoption there is a twofold agreement and disagreement. They agree in this, that both flow from the pleasure and good will of him who adopts, and in this, that both confer a right to privileges which we have not by nature. But in this they differ. One is an act imitating nature, the other transcends nature. The one was found out for the comfort of them that had no children, the other for the comfort of them that had no father. This divine adoption is, in scripture, either taken properly for that act or sentence of God by which we are made sons, or for the privileges with which the adopted are infested. And so it is used, Romans 8, verse 23, and in the passage now before us. We lost our inheritance by the fall of Adam. We receive it, as the text speaks, by the death of Christ, which restores it again to us by a new and better title. The doctrine, hence, is that the death of Jesus Christ has not only satisfied for our debts, but purchased a rich inheritance for the children of God. For this end, he is the mediator of the New Testament, that by means of death, for the redemption of the transgressions that were under the First Testament, they which are called might receive the promise of eternal inheritance. Hebrews 9, verse 15. We will here see what Christ paid, what he purchased, and for whom. Roman numeral one. What Christ paid. Divines comprise the virtue and fruits of the priesthood of Christ in these two things, payment and purchase. Accordingly, the obedience of Christ has a double relation, the relation of a legal righteousness and of a merit over and beyond the law. Here, divines rightly distinguish between the substance and circumstances of Christ's death and obedience. Christ's suffering, as to the substance of it, was no more than what the law required, for neither the justice nor love of the Father would permit that Christ should suffer more than was necessary for him to bear as our surety. But as to the circumstances, the person of the sufferer, the efficacy of his sufferings, etc., it was much more than sufficient, a merit above and beyond what the law required. For though the law required the death of the sinner, who is but a poor contemptible creature, it did not require that one perfectly innocent should die. It did not require that God should shed his blood. It did not require blood of such value and worth as Christ's. I say the law did not require this, though God was pleased for the advancement and manifestation of his justice and mercy in the highest, to allow and order this by way of commutation, admitting him to be our ransomer by dying for us. And indeed, it was the most gracious relaxation of the law that admitted such a commutation, for hereby justice is fully satisfied, and yet we live and are saved, which before was a thing that could not be imagined. Yea, now we are not only redeemed from wrath by the adequate compensation made for our sins by Christ's blood and sufferings, substantially considered, but entitled to a most glorious inheritance, purchased by his blood, considered as the blood of an innocent, as the blood of God, and therefore as most excellent and efficacious blood, above what the law demanded. By this you see how rich a treasure lies in Christ, to bestow in a purchase for us, above what he paid to redeem us, even as much as his soul and body were more worth than ours, for whom it was sacrificed, which is so great a sum, that all the angels in heaven and men on earth can never compute and show us the total of it. This was the inexhaustible treasure that Christ expended to procure and purchase the fairest inheritance for believers. Having seen the treasure that purchased, let us next inquire into the inheritance purchased by it. This inheritance is so large that it cannot be surveyed by creatures, nor can the boundaries and limits thereof be described, for it comprehends all things. All is yours, and ye are Christ's, and Christ is God's. He that overcometh shall inherit all things. But to be more particular, 1. All temporal good things are purchased by Christ. He hath given us all things richly to enjoy. Not that they have the possession, but the comfort and benefit of all things. Others have the sting, gall, wormwood, baits, and snares of the creature. Saints only have the blessing and comfort of it. So that the little that a righteous man hath is, in this among other respects, better than the treasures of many wicked. Which is the true key to open that dark thing of the apostle, as having nothing, and yet possessing all things. They only possess. Others are possessed by the world. The saints use the world and enjoy God in the use of it. Others are deceived, defiled, and destroyed by the world. But these are refreshed and furthered by it. 2. All spiritual good things are purchased by the blood of Christ for them. As justification, which comprises remission of sins and acceptance of our persons by God. Being justified freely by His grace, through the redemption that is in Christ. Sanctification is also purchased for them. For of God, He is made unto us not only wisdom and righteousness, but sanctification also. 1 Corinthians 1 verse 30 These too, our justification and sanctification, are among the most rich and shining robes in the wardrobe of free grace. How glorious and lovely do they render the soul that wears them. These are like the bracelets and jewels Isaac sent to Rebekah. Adoption into the family of God is purchased for us by His blood. For ye are all the children of God by faith in Jesus Christ. Galatians 3.26 Christ, as He is the Son, is the heir by nature. As He is mediator, He is the heir by appointment. Appointed heir of all things. Hebrews 1 verse 2 By the sonship of Christ, we, being united to Him by faith, become sons. And if sons, then heirs. O what manner of love is this, that we should be called the sons of God. 1 John 3.1 That a poor beggar should be made an heir, yea, an heir of God, and joint heir with Christ. Yea, that very faith which is the bond of union, and consequently the ground of all our communion with Christ, is the purchase of His blood also. To them that have obtained like precious faith with us, through the righteousness of God and our Savior Jesus Christ. 2 Peter 1 verse 1 This most precious grace is the dear purchase of our Lord Jesus Christ. Yea, all that peace, joy, and spiritual comfort, which are sweet fruits of faith, are with it purchased for us by this blood. So speaks the Apostle in Romans 5 verses 1-3 Being justified by faith, we have peace with God through our Lord Jesus Christ. Moreover, the Spirit Himself, who is the author, fountain, and spring of all graces and comforts, is procured for us by His death and resurrection. Christ hath redeemed us from the curse of the law, being made a curse for us. For it is written, Cursed is every one that hangeth on a tree, that the blessing of Abraham might come upon the Gentiles through Jesus Christ, that we might receive the promise of the Spirit through faith. Galatians 3 verses 13 and 14 That Spirit that first sanctified, and since hath so often sealed, comforted, directed, resolved, guided, and quickened your souls, had not come to perform any of these blessed offices upon your hearts, if Christ had not died. Number 3 All eternal good things are the purchase of His blood. Heaven and all the glory thereof is purchased for believers with this price. Hence that glory is called an inheritance incorruptible, undefiled, and that fadeth not away, reserved in heaven for you, to the lively hope whereof you are begotten again by the resurrection of Christ from the dead. 1 Peter 1 verse 3 Not only present mercies are purchased for us, but things to come also, as 1 Corinthians 3, 22. Roman numeral 3 All this is purchased for believers, hence it is called the inheritance of the saints in light. Colossians 1 verse 12 All is yours, for ye are Christ's. That is the tenor, 1 Corinthians 3 verses 22 and 23 So Romans 8 verse 30 Whom He did predestinate, them He also called, and whom He called, them He also justified, and whom He justified, them He also glorified. Only those that are sons are heirs. Romans 8 verse 17 The unrighteous shall not inherit. 1 Corinthians 6 verse 9 To the little flock it is the Father's good pleasure to give the kingdom. Luke 12 verse 32 Inference number 1 Hath Christ not only redeemed you from wrath, but purchased such an eternal inheritance for you? O how content should believers be with the allotments of providence in this life, whatever they may be! Content did I say? I speak too low. They should be overcome, ravished, filled with praises and thanksgivings. How low, how poor, how afflicted soever for the present they are! O let not such a thing as grumbling, repining, fretting at providence, be found or once named among the expectants of this inheritance. Suppose you had taken a beggar from your door, and adopted him to be your son, and made him heir of a large inheritance, and after this he should contest and quarrel with you for a trifle. Could you bear it? How to bring the spirit of a saint into contentment with a low condition here, I have laid down several rules in another discourse. A saint indeed, to which, for the present, I refer the reader. Number 2 With what weaned affections should the people of God walk up and down this world, content to live and willing to die? For things present are theirs if they live, and things to come are theirs if they die. Paul expresses himself in a state of holy indifference. What I shall choose I know not. Philippians 1.22 Many of them that are now in fruition of their inheritance above had life and patience and death and desire, while they tabernacled with us. And truly the wisdom of God is specially remarkable in giving the new creature such an even temper as expressed. 2 Thessalonians 3.5 The Lord direct your hearts into the love of God, and patient waiting for Christ. Love inflames with desire, patience allays at fervor. So that fervent desires, as one happily expresses it, are allayed with meek submission. Mighty love with strong patience. And had not God united these two principles in the Christian constitution, he had framed a creature to be a torment to itself to live upon the rack. Number 3 Hence we infer the impossibility of their salvation, that know not Christ, nor have interest in his blood. There is but one way to glory for all the world. No man cometh to the Father but by me. John 14.6 The blessing of Abraham comes on the Gentiles through faith. Galatians 3.14 Scripture asserts the impossibility of being or doing anything that is evangelically good out of Christ. Without me ye can do nothing. John 15.5 And without faith it is impossible to please God. Hebrews 11.6 Scripture everywhere connects salvation with vocation. Romans 8.30 And vocation with the gospel. Romans 10.17 To those that plead for the salvation of heathen and profane Christians, we may apply the keen rebuke of Bernard, that while some labored to make Plato a Christian, he feared they therein proved themselves to be heathens. Number 4 How greatly are we all concerned that our title to the heavenly inheritance be clear. It is horrible to see how industrious many are for an inheritance on earth and how careless for heaven. By which we may plainly see how vilely the noble soul is depressed by sin and sunk down into flesh, minding only the things of the flesh. Hear me, ye that labor for the world as if heaven were in it. What will you do when at death you shall look back and see all that for which you have spent your time and strength shrinking and vanishing away from you? When you shall look forward and see vast eternity opening to swallow you up, O then, what would you give for a well-grounded assurance of an eternal inheritance? O therefore, if you have any regard for your poor soul, if it be not indifferent to you whether it be saved or be damned, give all diligence to make your calling and election sure. 2 Peter 1.10 Work out your own salvation with fear and trembling, for it is God that worketh in you both to will and to do of his good pleasure. Philippians 2 verses 12 and 13 Remember, it is salvation you work for, and that is no trifle, your own salvation. It is for thy own poor soul that thou art striving, and what hast thou more? Remember, God now offers you his help, now the Spirit waits upon you, but of its continuance you have no assurance, for it is of his own good pleasure, and not at yours. Do your work, souls, do your work. Ah, strive as men that know what an inheritance in heaven is worth. And as for you that have solid evidence that it is yours, O that with hands and eyes lifted up to heaven you would adore that free grace that hath entitled a child of wrath to a heavenly inheritance. Walk as become heirs of God and joint heirs with Christ. Be often looking heavenward when wants pinch here. O look to that fair estate you have reserved in heaven for you and say, I am hastening home, and when I come hither all my wants shall be supplied. Consider what it costs Christ to purchase it for thee, and with a deep sense of what he hath done for thee, let thy soul say, Blessed be God, for Jesus Christ. Chapter 16, page 181 The kingly office of Christ is executed spiritually upon the souls of the redeemed, casting down imaginations and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ. 2 Corinthians 10, verse 5 We now come to the regal office by which our glorious mediator executes the design of our redemption. This Reformation audio track is a production of Stillwater's Revival Books. SWRB makes thousands of classic Reformation resources available, free and for sale, in audio, video, and printed formats. Our many free resources, as well as our complete mail-order catalog, containing thousands of classic and contemporary Puritan and Reform books, tapes, and videos at great discounts, is on the web at www.swrb.com. We can also be reached by email at swrb at swrb.com, by phone at 780-450-3730, by fax at 780-468-1096, or by mail at 4710-37A, Edmonton, Alberta, Canada, T6L 3T5. You may also request a free printed catalog. And remember that John Calvin, in defending the Reformation's regulative principle of worship, or what is sometimes called the scriptural law of worship, commenting on the words of God, which I commanded them not, neither came into my heart, from his commentary on Jeremiah 731, writes, God here cuts off from men every occasion for making evasions, since he condemns by this one phrase, I have not commanded them, whatever the Jews devised. There is then no other argument needed to condemn superstitions than that they are not commanded by God. For when men allow themselves to worship God according to their own fancies, and attend not to His commands, they pervert true religion. And if this principle was adopted by the Papists, all those fictitious modes of worship, in which they absurdly exercise themselves, would fall to the ground. It is indeed a horrible thing for the Papists to seek to discharge their duties towards God by performing their own superstitions. There is an immense number of them, as it is well known, and as it manifestly appears. Were they to admit this principle, that we cannot rightly worship God except by obeying His word, they would be delivered from their deep abyss of error. The Prophet's words, then, are very important. When he says that God had commanded no such thing, and that it never came to his mind, as though he had said that men assume too much wisdom when they devise what he never required, nay, what he never knew.