The Fountain of Life Opened Up

So, in the foresighted 1 Corinthians 3 verses 21 to 23, The world is yours, yea, all is yours, for ye are Christ. So, 2 Corinthians 1 verse 20, For all the promises of God in him are yea, and in him, amen. With him he hath given you all things richly to enjoy. 1 Timothy 6, 17 If God had given you this mirror, greater and all-comprehending mercy, when you were enemies to him and alienated from him, it is not imaginable he should deny you any inferior mercy when you are come into a state of reconciliation and amity with him. So the apostle reasons, For if when we were enemies we were reconciled to God by the death of his Son, much more being reconciled, we shall be saved by his life. Romans 5 verses 8 to 10 Number 3 If the greatest love hath been manifested in giving Christ to the world, then it follows that the greatest evil and wickedness is manifested in despising, slighting, and rejecting Christ. It is sad to abuse the love of God manifested in the least gift of providence, but to slight the richest displays of it, even that peerless gift, wherein God commends his love in the most astonishing manner, this is sin beyond description. Blush, O heavens, and be astonished, O earth! Yea, be ye horribly afraid! No guilt like this! But are there any such in the world? Dare any slightest gift of God? Indeed, if men's words might be taken, there were few or none that dare so do. But if their lives and practices may be believed, this, this is the sin of the far greater part of the Christianized world. Witness the lamentable stupidity and sublimeness. Witness the contempt of the gospel. Witness the hatred and persecution of his enemies, laws, and people. What is the language of all this but a vile esteem of Jesus Christ? And now let me a little expostulate with those ungrateful souls that trample underfoot the Son of God, that value not this love that gave him up to die. What is that mercy which now you so contemn and undervalue? Is it so vile and cheap a thing as your conduct speaks it to be? Is it indeed worth no more than this in your eyes? Surely you will not belong of that opinion. Will you be of that mind, think you, when death and judgment shall have thoroughly awakened you? O no, then a thousand worlds for Christ! Or think ye that any besides you in the world are of your mind? You are deceived if you think so. To them that believe he is precious. 1 Peter 2.7 Through all the world. And in the other world they are of quite a contrary mind. Could you but hear what is said of him in heaven in what a dialect the saved of the Lord extol their Saviour. Or could you but imagine the self-revenges, the self-torments, which the damned suffer for their folly, and what a value they would set upon one tender of Christ if it might but again be hoped for, you would see that such as you are the only despisers of Christ. Besides, methinks, it is astonishing that you should despise a mercy in which your own souls are so dearly, so deeply, so everlastingly concerned, as they are in this gift of God. If it were but the soul of another, nay less, if but the body of another, and yet less than that, if but another's beast, whose life you could preserve, you are obliged to do it. But when it is thyself, yea, the best part of thyself, thine own invaluable soul, that thou ruinest and destroyest thereby, O what a monster art thou to cast it away thus! What, will you slight your own souls? Care you not whether they be saved or whether they be damned? Is it indeed an indifferent thing with you which way they fall at death? Have you imagined a tolerable hell? Is it easy to perish? Are you not only turned God's enemy, but your own too? O see what monsters sin can turn men into! O the stupefying, besotting, intoxicating power of sin! But perhaps you think that all these are but uncertain sounds with which we alarm you. Yet maybe thine own heart will preach such doctrine as this to thee. Who can assure me of the reality of these things? Why should I trouble myself with an invisible world, or be so much concerned for what my eyes never saw? Nor did I ever receive the report from any that have seen them. Although we cannot now show you these things, yet shortly they shall be shown you, and your own eyes shall behold them. You are convinced and satisfied that many other things are real which you never saw. But be assured that if the word spoken by angels was dead fast, and every transgression and disobedience received a just recompense of reward, how shall we escape if we neglect so great salvation, which at the first began to be spoken by the Lord, and was confirmed to us by them that heard Him, God also bearing them witness? Hebrews 2, verses 2 through 4 But perhaps you say, if they be certain, yet they are not near, it will be a long time before they come. Poor soul, how dost thou teach thyself? It may be not one twentieth part so long a time as thy own fancy paints for thee. Thou art not certain of the next moment. And suppose what thou imaginest, what are twenty or forty years when they are past? Yea, what are a thousand years to vast eternities? Go trifle away a few days more, sleep out a few nights more, and then lie down in the dust. It will not be long ere the trump of God shall awaken thee, and thine eyes shall behold Jesus coming in the clouds of heaven, and then you will know the price of this sin. O therefore, if there be any sense of eternity upon you, any pity or love for yourself in you, if you have any interest more than the beast that carries, despise not your own offered mercy, slight not the richest gift that ever was yet open to the world, and the sweeter cannot be open to all eternity. Chapter 5, page 51 Of Christ, Wonderful Person And the word was made flesh and dwelt among us. John 1.14 We have contemplated the covenant of redemption. It is such as infinitely exceeds the power of any mere creature to perform. He that undertakes to satisfy God by obedience for man's sin must himself be God. And he that performs such a perfect obedience by doing and suffering all that the law requires in our room must be man. These two natures must be united in one person, else there could not be a cooperation of each nature in his mediatorial work. How these natures are united in the wonderful person of our Emmanuel is the first part of the great mystery of godliness, a subject studied and adored by angels, and the mystery thereof is wrapped up in the passage before us, wherein we have, 1. The person assuming the word, that is, the second person, or subsistent in the most glorious Godhead, called the word either because he is the scope or principle matter both of the prophetical and promissory word, or because he expounds and reveals the mind and will of God to man. As verse 18, The only begotten Son, which is in the bosom of the Father, he hath declared, or expounded him. 2. The nature assumed, flesh, that is, the entire human nature, consisting of a true human soul and body. For so this word in Romans 3.20, and the Hebrew word besar which answers to it by the usual metonymy for a part of the whole, is used in Genesis 6.12. The word flesh, rather than man, is doubtless used here to enhance the admirable condescension and abasement of Christ, implying man's vileness, weakness, and opposition to spirit. Hence the whole nature is denominated by that part and called flesh. 3. The assumption itself, he was made, not he was, as Soconius would render it, designing thereby to overthrow the existence of Christ's glorified body now in heaven. But fact is est, he was made, that is, he took or assumed the true human nature into the unity of his divine person, with all its integral parts and essential properties, and so was made or became a true and real man by that assumption. The apostle speaking of the same act in Hebrews 2.16 uses another word, he took on him, or he assumed. And when it is said he was made flesh, misconceive not as if there was a mutation of the Godhead into flesh, for this was performed not by changing what he was, but by assuming what he was not, as Augustine well expresses it. As when the scripture in a like manner says, he was made sin, 2 Corinthians 5.21, and made a curse, Galatians 3.13, the meaning is not that he was turned into sin or into a curse. No more may we think here the Godhead was turned into flesh and lost its own being in nature, because it is said he was made flesh. This assertion that the word was made flesh is also here strongly confirmed. He dwelt among us, and we saw his glory. This was no phantasm, but a most real and indubitable thing. For he pitched his tent or tapernacled with us, and we are eyewitnesses of it. That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the word of life, declare we unto you. 1 John 1 verses 1-3 Hence Jesus Christ did really assume the true and perfect nature of man into a personal union with his divine nature, and still remains true God and true man in one person forever. The proposition contains one of the deepest mysteries of godliness. 1 Timothy 3.16 A mystery by which apprehension is dazzled, invention astonished, and all expression swallowed up. If ever the tongues of angels were desirable to explicate any word of God, they are so here. The proper use of words is of great importance in this doctrine. We walk upon the brink of danger. The least dread array may engulf us in the bogs of error. Arius would have been content if the counsel of Missy would but have gratified him in a letter, changing the meaning from of a like substance for of the same substance. The Nestorians also desired but a letter, changing one Greek word to another. These seemed but small and modest requests, but if granted had proved no small prejudice to the truth. I desire therefore the reader would, with greatest attention of mind, apply himself to these truths. It is a doctrine hard to understand and dangerous to mistake. As Prosper has well said, it is better not touch the bottom than not keep within the circle. Christ did assume a true human body, and that is plainly asserted in Philippians 2, verses 7 and 8, etc., and Hebrews 2, verses 14 and 16. In one place it is called taking on him the seed of Abraham, and in the text, flesh. He did also assume a true human soul, that is undeniable by its operations, passions, and expiration at last, Matthew 26, 38, and chapter 27, verse 50. And that both these natures make but one person is as evident from Romans 1, verses 3 and 4. Jesus Christ was made of the seed of David according to the flesh, and declared to be the Son of God with power according to the spirit of holiness by the resurrection from the dead. So Romans 9, 5, of whom as concerning the flesh, Christ came, who was over all, God bless forever. Amen. Let us then consider the nature, the effects, and the reasons or ends of this wonderful union. Roman numeral 1. The nature of this union. The assumption of which I speak is that whereby the second person in the Godhead did take the human nature into a personal union with himself, by virtue whereof the manhood subsists in the second person, yet without confusion, both making but one person, Emmanuel, God with us. So that though we truly ascribe a twofold nature to Christ, yet not a double person, for the human nature of Christ never subsisted separately and distinctly by any personal subsistence of its own, as it does in all other men, but from the first moment of conception subsisted in union with the second person. To explicate this mystery more particularly, let it be considered. One, the human nature was united to the second person miraculously and extraordinarily, being supernaturally framed in the womb of the virgin by the overshadowing power of the highest. Luke 1, 34 and 35. And this was necessary to exempt the assumed nature from the stain and pollution of Adam's sin, which it wholly escaped, inasmuch as he received it not, as others do, in the way of ordinary generations, wherein original sin is propagated. But this being extraordinarily produced was a most pure and holy thing. Luke 1, 35. And indeed this perfect shining holiness in which it was produced was absolutely necessary, both in order to its union with the divine person and the design of that union, which was both to satisfy for and to sanctify us. The two natures could not be conjoined in the person of Christ had there been the least taint of sin upon the human nature, for God can have no fellowship with sin, much less be united to it. Or supposing such a conjunction with our sinful nature, he being thus a sinner himself could never satisfy for the sins of others, nor could any unholy thing ever make us holy. Such a high priest therefore became us as is holy, harmless, undefiled, separate from sinners. Hebrews 7, 26. And such a one he must need be whom the Holy Ghost produced in such a peculiar way, that holy thing. Number 2. And it was produced miraculously, so it was assumed integrally, that is to say, Christ took a complete and perfect human soul and body, with all and every faculty and member pertaining to it. And this was necessary, as both Augustine and Eugentius have well observed, that thereby he might heal the whole nature of that leprosy of sin, which hath seized and infected every member and faculty. He assumed all to sanctify all, as Damascus expresses it. He designed a perfect recovery by sanctifying us wholly in soul, body, and spirit, and therefore assumed the whole in order to it. Number 3. He assumed our nature, as with all its integral parts, so with all its sinless infirmities. And therefore it is said of him that it behooved him in all things, that is, in all things natural, not formerly sinful, as it is limited by the same apostle, Hebrews 4, 15, to be made like unto his brethren, Hebrews 2, 17. But here, divines carefully distinguish infirmities into personal and natural. Personal infirmities are such as befall particular persons from particular causes, such as dumbness, blindness, lameness, leprosy, monstrosities, and other deformities. These it was no way necessary that Christ should, nor did he at all assume. But the natural ones, such as hunger, thirst, weariness, sweating, bleeding, mortality, etc., which though they are not in themselves formerly and intrinsically sinful, yet are they the effects and consequence of sin. They are so many marks that sin has left of itself upon our natures, and on that account Christ is said to be sent in the likeness of sinful flesh, Romans 8, verse 3. Wherein the gracious condescension of Christ for us is marvelously signalized that he would not assume our innocent nature as it was in Adam before the fall, while it stood in all its primitive glory and perfection, but after sin had quite defaced, ruined, and spoiled it. Number four. The human nature is so united with the divine as that each nature still retains its own essential properties distinct. And this distinction is not and cannot be lost by that union. Roman numeral two. The effects or immediate results of this marvelous union. Number one. The two natures being thus united in the person of the mediator, by virtue thereof, the properties of each nature are attributed and do truly agree in the whole person. So that it is proper to say the Lord of glory was crucified, 1 Corinthians 2.8, and the blood of God redeemed the church, Acts 20.28, that Christ was both in heaven and on earth at the same time, John 3.13. Yet we do not believe that one nature doth transfuse or impart its properties to the other, and that it is proper to say the divine nature suffered, bled, or died, or the human is omniscient, omnipotent, omnipresent, but that the properties of both natures are so ascribed to the person that it is proper to affirm any of them of him in the concrete, though not abstractly. The right understanding of this would greatly assist in teaching the true sense of the four names and many other dark passages in the scriptures. 2. Another fruit of this union is the singular advancement of the human nature in Christ far beyond and above what it is capable of in any other person, it being hereby replenished and filled with an unparalleled measure of divine graces and excellency, in which respect he is said to be anointed above his fellows, Psalm 45, verse 7, and so becomes the object of adoration and divine worship, Acts 7, 59. 3. Hence it follows, as another excellent fruit of this union, the concourse and cooperation of each nature in his mediatorial works, for in them he acts according to both natures, the human nature doing what is human, namely, suffering, sweating, bleeding, dying, and his divine nature stamping all these with infinite value, and so both sweetly concur into one glorious work and design of mediation. Pathists generally deny that he performs any of these mediatorial works as God, but only as man. But how boldly do they therein contradict the Scriptures? See 2 Corinthians 5, 10, and Hebrews 9, verses 14 and 15. Roman numeral 3. The grounds and reasons of this assumption. The divine did not assume the human nature necessarily, but voluntarily, not out of indigence, but bounty, not because it was to be perfected by it, but to perfect it, that so Christ might be prepared for the full discharge of his mediatorship in the offices of our prophets, priests, and kings. Had he not possessed this double nature in the unity of this person, he could not have been our prophet, for as God, he knows the mind and will of God. John 1.18 and 3.13 And as man, he is fitted to impart it suitably to us. Deuteronomy 18, verses 15 through 18, compared with Acts 3.22 As priest, had he not been man, he could have shed no blood, and if not God, it had been of no adequate value for us. Hebrews 2.17 Acts 20.28 As king, had he not been man, he had been of a different nature, and so no fit had for us. And if not God, he could neither rule nor defend his body the church. These, then, were the designs and ends of that assumption. Inference 1. Let all Christians rightly inform their minds in this truth of so great moment in religion, and hold it fast against all subtle adversaries that would wrest it from them. The learned hooker observed that the dividing of Christ's person, which is but one, and the confounding of his natures, which are two, has been the occasion of those errors which have so greatly disturbed the peace of the church. The Arians denied his deity, leveling him with other created beings. The Apollinarians maimed his humanity. The Sabellians affirmed that the Father and Holy Ghost were incarnated as well as the Son, and were forced upon that absurdity by another error, namely, denying the three distinct persons in the Godhead, and affirming they were but three names. The Eutychians confounded both natures in Christ, denying any distinction of them. The Seleucians affirmed that he unclothed himself of his humanity when he ascended, and has no human body in heaven. The Nestorians so rent the two names of Christ asunder as to make two distinct persons of them. But ye, beloved, have not so learned Christ. Ye know he is, one, true and very God, two, true and very man, that, three, these two natures make but one person, being united inseparably, four, that they are not confounded or swallowed up one in another, but remain still distinct in the person of Christ. Hold ye the sound words which cannot be condemned. Great things hang upon all these truths. O suffer not a stone to be loosed out of the foundation. Two, adore the love of the Father and the Son who valued your souls so highly and were willing to save you at such a cost. The love of the Father is herein admirably conspicuous who so vehemently willed our salvation that he could degrade the beloved of his souls to so vile and contemptible a state. And how astonishing is the love of Christ that would make such a stoop as this to exalt us. O that you would get your heart suitably impressed and affected with this love both of the Father and the Son. How is the courage of some noble Romans celebrated in history for the brave adventures they made for the Commonwealth, but they could never stoop as Christ did being so infinitely below him in personal dignity. Three, and here infinite wisdom has also left a seamless and everlasting mark of itself which invites, yea, even change the eyes of angels and men to itself. Had there been a general council of angels to devise a way of recovering poor sinners they would all have been at an everlasting demure and loss about it. It could not have entered their thoughts though they are most intelligent and sagacious that ever mercy, pardon, and grace should find such a way as this to issue forth from the heart of God to the hearts of sinners. O how wisely is the method of our recovery laid so that Christ may be well called the power and wisdom of God. 1 Corinthians 1.24 For as much as in him the divine wisdom is more glorified than in all the other works of God upon which he has impressed it. Four, hence also we infer the incomparable excellency of the Christian religion that shows poor sinners such a sure foundation on which the trembling conscience may rest. While poor distressed souls look to themselves they are perpetually in darkness. The cry of the distressed natural conscience is, Wherewith shall I come before the Lord? Conscience sees God arming himself with wrath to avenge himself for sin and cries out, How shall I prevent him? If he would accept the fruit of my body those dear pledges of nature for the sin of my soul he should have them. But now we see God coming down in flesh and so intimately uniting our nature to himself that it had properly no personal separate subsistence but is united with the divine person. Hence it is easy to imagine what worth and value must be in that blood and how eternal love springing forth triumphantly from it flourishes into pardon grace and peace. Here is a way in which the sinner may see justice and mercy as two people kissing each other and the latter exercise freely without prejudice to the former. All other consciences through the world lie in a deep sleep in the devil's arms or else are rolling seasick upon the waves of their own fears and dismal presages. O happy are they that have dropped anchor on this ground and not only know they have peace but why they have it. 5 Of how great moment is it that Christ should have union with our particular persons as well as with our common nature. For by this union with our nature alone never any man was or can be saved. Yea let me add that this union with our natures is so utterly in vain to you and will do you no good except he have union with your persons by faith also. It is indeed infinite mercy that God has come so near you as to dwell in your flesh and that he has fixed upon such an excellent method to save poor sinners. And has he done all this? Is he indeed come home even to your own doors to seek peace? Does he veil his insupportable glory under flesh that he may treat them more familiarly and yet do you refuse him and shut your heart against him? Then hear one word and let thy ears tingle at the sound of it. Thy sin is thereby aggravated beyond the sin of devils who never sinned against a mediator in their own nature, who never despised or refused, because indeed they were never offered terms of mercy as you are. And I doubt not but the devils themselves who now tempt you to reject will to all eternity upbraid your folly for rejecting this great salvation which in this excellent way is brought down even to your own doors. 6. If Jesus Christ has assumed our nature, then he is sensibly touched with the infirmities that attend it, and so hath pity and compassion for us under all our burdens. And indeed this was one end of his assuming it, that he might be able to have compassion on us. Wherefore, in all things it behooved him to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people. For in that he himself has suffered being tempted, he is able to suffer them that are tempted. Hebrews 2 verses 17 and 18 Oh what a comfort this is to us that he who is our high priest in heaven has our nature to enable him to take compassion on us. 7. Hence we see to what a height God intends to build up the happiness of man, in that he hath laid the foundation thereof so deep in the incarnation of his Son. 8. They that intend to build high lay the foundation low. 9. The happiness and glory of our bodies, as well as our souls, are founded in Christ taking our flesh upon him. For therein, as in a model or pattern, God intended to show what in time he resolved to make of our bodies. For he will transform our bodies into vile bodies, and make them one day conformable to the glorious body of Jesus Christ. Philippians 3.21 10. This flesh was therefore assumed by Christ, that in it might be shown, as in a pattern, how God intends to honor and exalt it. 11. And indeed a greater honor cannot be done to the nature of man than what is already done by this race of union. 12. Nor are our persons capable of higher glory than what consists in their conformity to this glorious head. 13. How wonderful a comfort is it that he who dwells in our flesh is God! 14. What joy may not a poor believer make out of this, God and man in one person, O thrice happy conjunction! 15. As man he is full of experimental sense of our infirmities, wants and burdens, and as God he can support and supply them all. 16. The aspect of faith upon this wonderful person how relieving, how reviving, how abundantly satisfying is it! 17. God will never divorce the believing soul and its comfort after he hath married our nature to his own son, by the hypostatical, and our persons also, by the blessed mystical union. 18. The authority by which Christ as mediator acted. 19. For him hath God the Father sealed. John 6.27 20. The authority by which Christ as The authority by which Christ as mediator acted. The authority by which Christ as 23. The authority by which Christ as mediator acted. 24. The authority by which Christ as mediator acted. The authority by mediator acted. The authority by which Christ as mediator acted. The authority by which Christ as mediator acted. 26. The authority by which Christ as mediator acted. The authority by which Christ as mediator acted. 28. The authority by which Christ as mediator acted. 29. The authority by which Christ as mediator acted. mediator acted. The authority by which Christ as mediator acted. The authority by which Christ as mediator acted. 125. The authority by which Christ as mediator acted. his his works, enter into the gray , but also how they may be fully satisfied that he hath it for them, for him hath God the Father sealed. In these words are three parts observable. 1. The person sealing or investing Christ with authority and power, which is said to be God the Father. 2. Though all the persons in the Godhead are equal in nature, dignity, and power, yet in their operation there is an order observed among them. 3. The Father sends the Son, the Son is sent by the Father, and the Holy Ghost is sent by both. 4. The subject in which God the Father lodges this authority, him, that is, the Son of Man. 5. God the Father hath so sealed him, as he never sealed any other before him, or that shall arise after him. 6. No name is given in heaven or earth but this name, by which we are saved. S. 412. The government is upon his shoulder. Isaiah 9. 6. 3. The way and manner of the Father's delegating and committing this authority to Christ, and that is by sealing him. Where we have both a metonymy, the symbol of authority being put to the authority itself, and a metaphor, sealing, which is a human act for ratifying and confirming an instrument or grant being here applied to God. Like as princes, by sealed credentials, confirm the authority of those they send. Hence, Jesus Christ did not of himself undertake the work of our redemption, but was solemnly sealed unto it by God the Father. When I say he did not of himself undertake this work, I mean not that he was unwilling, for his heart was as fully and ardently engaged in it as the Father's. Though he tells us, Lo, I come to do thy will, O God, thy law is in my heart. Psalm 40 verses 7 and 8. But the meaning is, he came not without a due call and full commission from his Father. And this is the meaning of that scripture, I proceeded and came from God, neither came I of myself, but he sent me. John 8.42. And this the apostle plainly expresses, No man taketh this honor to himself, but he that is called of God, as was Aaron. Though also Christ glorified not himself to be made a high priest, but he that said unto him, Thou art my son. Hebrews 5 verses 4 and 5. And on account of these sealed credentials which he received from the Father, he is called the apostle and high priest of our profession. Hebrews 3.1. That is, one called and sent forth by the Father's authority. Our present business, then, is to open Christ's commission and to view the great seal of heaven by which it was ratified. Roman numeral 1. What was that office or work to which his Father sealed him? I answer more generally, he was sealed to the whole work of mediation for us, thereby to recover and save all whom the Father had given him. So John 17.2. It was to give eternal life to as many as were given him. It was to bring back Jacob again to him. Isaiah 49.5. Or as the apostle expresses it, that he might bring us to God. 1 Peter 3.18. More particularly, in order to the sure and full effecting of this most glorious design, he was sealed to the offices of a prophet, priest, and king, so that he might bring about and encompass this work. Number 1. God sealed him a commission to preach the glad tidings of salvation to sinners. This commission Christ opened and read in the audience of the people. And when he had opened the book, he found the place where it was written, The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor. He hath sent me to heal the brokenhearted, to preach deliverance to the captive, and recovering of sight to the blind, to set at liberty them that are bruised, to preach the acceptable year of the Lord. And he closed the book, etc. And he began to say unto them, This day is this scripture fulfilled in your ears. Luke 4.17-21. Number 2. He also sealed him to the priesthood, and that the most excellent, authorizing him to execute both the parts of it, namely, expiatory and intercessory. He called him to offer up himself a sacrifice for us. I have power, saith he, to lay down my life. This commandment have I received of my father. John 10.18. And upon that account, his offering up of his blood is, by the apostle, styled an act of obedience. He became obedient unto death. Philippians 2.8. He also called him to intercede for us. Those priests were made without an oath. But this was an oath by him that said unto him, The Lord swear and will not repent, thou art a priest for ever. Hebrews 7.21,24,25. His sacrifices virtually continued in his living for ever to make intercession. At verse 24. 3. He called him to his regal office. He was set upon the highest throne of authority by his father's commission. All power in heaven and earth is given to me. Matthew 28.18. To all this was Christ sealed and authorized by his father. Roman Numeral 2. What does the father's sealing of Christ's this work and office imply? 1. The validity and efficacy of all his mediatorial acts. For by virtue of this his sealing, whatever he did, were fully ratified. And in this very thing lies much of a believer's comfort and security. For as much as all acts done without commission and authority, how great or able soever the person that performs them are in themselves null and void. But what is done by commission and authority is authentic and valid among men. 2. It imports the great obligations lying upon Jesus Christ to be faithful in the work to which he was sealed. For the father in this commission evolves a great trust upon him and relies upon him for his most faithful discharge of it. And indeed upon this very account Christ reckons himself specially obliged to pursue the father's design and end. I must work the works of him that sent me. John 9.4. And I seek not mine own will, but the will of the father which hath sent me. John 5.30. His eye is still upon that work and will of his father. He reckons himself under a necessity of punctual and precise obedience to it, and as a faithful servant will have his own will swallowed up in his father's will. 3. It imports Christ's complete qualification and fitness to serve the father's design and end of our recovery. Had not God known him to be every way fit and qualified for the work, he would never have sealed him a commission for it. Men may, but God will not seal an unfit or incapable person for his work. And indeed whatever is desirable in a servant was eminently found in Christ. For faithfulness none like him. Moses indeed was faithful in every point, but still as a servant, but Christ as a son. Hebrews 3.6. He is the faithful and true witness. Revelation 1.5. For zeal none like him. The zeal of God's house did eat him up. John 2.16.17. He was so intent upon his father's work that he forgot to eat bread, counting his work his meat and drink. John 4.32. Yea, love to his father carried him on through all his work, and made him delight in the hardest piece of his service, for he served him as a son. Hebrews 3.5.6. All that ever he did was done in love. For wisdom none like him. The father knew him to be most wise, and said of him before he was employed, Behold my servant shall deal prudently. Isaiah 52.13. For self-denial never any like him. He sought not his own glory, but the glory of him that sent him. John 8.50. Had he not been thus faithful, zealous, full of love, prudent and self-denying, he had never been employed in this great affair. John 8.51. It implies Christ's sole authority in the church to appoint and enjoin what he pleases, and this is his peculiar prerogative. God sealing him is a single, not a joint commission. He has sealed him, and none beside him. Indeed, there were some that pretended a call and commission from God, but all that came before him, giving themselves out for the Messiah, were thieves and robbers, that came not in at the door as he did. John 10.8. And he himself foretells that after him should some arise, and labor to deceive the world with a feigned commission and a counterfeit seal. There shall arise false Christs and false prophets, and shall show great signs and wonders, insomuch that if it were possible they should deceive the very elect. Matthew 24.24. But God never commissioned any beside him, neither is there any other name under heaven. Acts 4.12. Roman numeral 3. Let us inquire how God the Father sealed Jesus Christ to this work. 1. By solemn designation to this work. He singled him out and set him apart for it, and therefore the prophet Isaiah calls him God's elect. 42.1. And the apostle Peter, chosen of God. 1 Peter 2.4. This word which we render elect, not only signifies one that in himself is surpassing, worthy, and excellent, but also one that is set apart and designed, as Christ was, for the work of mediation. And so much is included in John 10.36, where the Father is said to sanctify him, that is, to separate and devote him to this service. 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.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 Kelvin, 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.