Sermons Volume 4, Sermon on Acts 2
A SERMON On ACTS xxiv.14, 15, 16.
—Believing all things which are written in the law and the prophets.
And have hope towards God, which they themselves also allow, that there shall be a resurrection of the dead, both of the just and unjust.
And herein do I exercise my self to have alwayes a conscience void of offence towards God, and towards man.
THESE words are part of Pauls Apology against the Accusation of Tertullus. Among other things he chargeth him to be an Heretick, or an Apostate from the Iewish Religion: When the Romans had conquered the Iews, they submitted upon this Condition, that they should innovate and change nothing in their Religion, but defend it against the disturbers of it. Now the Christians being accused of innovation and disturbance of such a Religion as was under the caution of the Roman Laws before a Roman Tribunal; it concerned them to shew the Harmony and Agreement of both Religions as to the substance. This is Pauls business, and therefore he giveth an account of his Faith, Worship, and Conversation. He did indeed observe the way of the Christian Worship, which they called Sectarisme, or Heresie, and Paul was accused to be a ring-leader of the sect of the Nazarens, verse 5. But yet this was agreeable enough to the Religion of the Iews for the substance, which he proveth by his Faith, Hope, Carriage, and Conversation.
Here is in effect all Christianity delivered to us in one prospect and view.
1. An Account of his Faith at the bottom of all: Believing all things which are written in the law and the prophets.
2. His Hope, as the immediate fruit of it: And have hope towards God: And the principal Object is, The resurrection of the dead, both of the just and the unjust. When we shall injoy the full of what we wait for.
3. An Account of his Manners; where you have a brief Description of a Christian Conversation. Herein do I exercise my self to have alwayes a conscience void of offence both towards God, and towards men. My business is not to discuss all these branches of Christianity apart, and in their full Latitude; but to give you the summ and Delineation of all Religion in one view: Therefore observe,
Doct. That true Christianity is such a believing the truths contained in the Scriptures, as produceth an hope of Eternal Life, and is expressed in an impartial, uniform, and constant obedience.
Here is Pauls Apology, Faith at the bottom, Hope as the immediate Effect and Product of it, and an Holy Conversation as the fruit and consequent. The same Method is observed in other Scriptures, as 1 Tim. 1.5. The end of the commandment is charity, out of a pure heart, and of a good conscience, and of faith unfeigned. The Commandment is the Gospel-Institution, and this received with a pure Heart, and Faith unfeigned produceth a good Conscience, which shews it self in love to God and Men; by a true and lively Faith in Christ: The Holy Ghost purifieth the Heart and Conscience, and so produceth Love, 2 Pet. 1.5, 6. Add to your faith vertue, and to vertue knowledge, and to knowledge temperance, and to temperance patience, and to patience godliness. In the Chain of Graces Faith is the Root of all. I shall 1. Examine the Expressions here used. 2. Give some Reasons, why this is true Christianity.
I. Examine the Expressions here used.
First, Concerning Faith, Believing all things that are written in the law and the prophets.
1. Here is the Object, or things believed. Things written in the law and the prophets.
2. The Extent: All
3. The Act: believing.
First, The Object: Things written in the law and the prophets: Law and Prophets is an expression commonly used for all the Scripture then extant: Matth. 11.13. For all the prophets and the law prophesied until Iohn. And Luke 16.29. They have Moses and the prophets, let them hear them. The Books of the Old Testament are thus called. We Christians who have received the Canon and Rule of Faith more inlarged, are said to be built on the foundation of the prophets and apostles, Eph. 2.20. So that now the Object of our Faith is Prophets and Apostles. The Object of Faith may be considered Formally or Materially.
Materially, Such things as God hath revealed. Formally, Because God hath revealed them: If God hath revealed what is in the Writings of the Apostles, then we are to believe them: God's Veracity is the ground and support of our Faith, into which it is ultimately resolved: His Instruments in revealing are the Prophets and Apostles. We know God hath revealed the things written by them, partly because these Writings are delivered to us by the Universal Tradition of the Church, and the Testimony of Christians thorough all Successions of Ages, in whose experience God hath blessed these Writings for Conviction, Conversion, and Consolation. And partly because of the consent between the Prophets and the Apostles, the one foretelling whatever the other declared as accomplished: Acts 26.22. Having therefore obtained help of God, I continue unto this day, witnessing both to small and great, saying none other things than those which the prophets and Moses did say should come: Partly because the Doctrines have an impress of God upon them, as every thing that hath passed his hand hath. How do I know a Flie, Gnat, or any other Creature to be made by God? God hath set his signature upon them, Psal. 19.1. The heavens declare the glory of God, and the firmament sheweth his handy work. So the Scriptures agree with the Nature and Properties of God: As God is Wise, Powerful, and Good, these Doctrines become his Wisdom, they have the stamp of his Moral Goodness, which is his Holiness; and as for his Power, they that feel it not fear it, Iohn 3.20. For every one that doth evil hateth the light, neither cometh to the light, lest his deeds should be reproved. There is something that alarmeth the Conscience. And partly because it agreeth with the Nature of Man, so far as a Man hath any good left in him: It agreeth with the necessities of Man, his guilty Fears and his Desires of Happyness. For his guilty Fears▪ Men that by reason of Sin are afraid of Gods Justice, cannot be quieted by any other means, but are by this, Ier. 6.16. Stand ye in the wayes, and see, and ask for the old paths, where is the good way and walk therein, and you shall find rest for your souls, Matth. 11.28. Come unto me all you that labour, and are heavy laden, and I will give you rest In Life and Death the Conscience is quieted. So for desires of Happiness Men rove and grope about for some satisfying good, Acts 17.27. That they should seek the Lord, if happily they might feel after him, and find him. And Psalm 4.6. There be many that say, who will shew us any good? Life and Immortality are brought to light in the Scriptures, and the way to obtain it clearly revealed, Psalm 16.11. Thou wilt shew me the path of life, in thy presence is fulness of joy, and at thy right hand are pleasures for evermore: Partly because God hath witnessed, and attested it by his Spirit, Acts 5.32. We are witnesses of these things, and so is also the holy Ghost. Without by Miracles, and other wonderful Effects; within by inlightning the Heart and Mind, inclining, and exciting us to believe it upon these Motives and Arguments: 2 Cor. 4, 6. God who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Iesus Christ; so as to discern Gods Impress. Upon these accounts we receive what is written in the Prophets and Apostles, as revealed by God.
Secondly, The Extent, All things: A Believer receiveth all Truths which are of Divine Revelation, whether Precepts, Promises, Threatnings, Doctrines, or Histories: But then we must distinguish of an implicite, or explicite Faith: With the latter we can only believe those things which we know, what we know not, we cannot believe with an explicite Faith. Some Christians know not all things which are contained in the Prophets and Apostles, and yet in a sense they do believe by an implicite Faith: As Agrippa believed the Prophets, Acts 26.27. King Agrippa! Believest thou the prophets? I know that thou believest. Yet he was ignorant of some things revealed by them. So all Christians own the Writings of the Apostles and Prophets, as the Rule and Warrant of Faith, yet they do not discerne every Truth therein contained: They do believe that whatever the Prophets and Apostles say and have written, is true; and so are ready to believe all things which shall be demonstrated to them to be written, or said by them. But by an explicite Faith they believe all Fundamental Truths, such as are absolutely necessary to Salvation, and usually most other Truths which are next to Fundamentals. The Fundamentals are set down, Iohn 17.3. This is life eternal, to know thee the only true God, and Iesus Christ, whom thou hast sent. That God is to be known, loved, obeyed, worshipped, and injoyed; and that the Lord Jesus is our Redeemer and Saviour, to bring us home to God, with his gifts of Pardon, and Life, to be begun by the Spirit here, and perfected in Heaven.
Thirdly, The Act believing: It is not enough not to deny, or not to contradict, but we must actually and positively believe. The Reason why the generality of People living in the Christian World feel so little force of their Faith, is from their inadvertency; they leap into the Christian Faith by the advantage of their Birth, but do not consider what they believe, nor why they should believe it, and how they are concerned in it; and so may be rather said not to contradict, than to believe: But true Faith is a positive, firm assent, excited in us by the Spirit of God. As the Apostle saith of some that were zealous for the Law, Vnderstanding neither what they say, nor whereof they affirm, 1 Tim. 1.7. So the Rabble of Common Christians may be zealous for the Gospel, yet are not instructed in the Nature and Grounds of it, what, and why they should believe. A sound belief requireth a thorough understanding of what we believe, and a deep consideration of the Grounds and Reasons, why we are to believe it: And then it is such a fixed assent as is not perplexed and haunted with doubts about the truth of it: And such a close adherence as is not discouraged with difficulties and oppositions. It would be much better with the Christian World, if every one that carryeth the name of a Christian could say, I believe all that is written in the prophets and the apostles. In short,
To a sound belief there is necessary,
1. A Knowledge, or full Instruction in the things which we believe: for it is said, 1 Iohn 4.16. We have known, and believed the love that God hath to us, first known, and then believed.
2. A due Conviction of the Certainty of them: Luke 1.4. That thou mayest know the certainty of those things, wherein thou hast been instructed: And Iohn 6.69. We believe, and are sure, that thou art that Christ, the Son of the living God. And Iohn 17.8. They have known surely that I came out from thee, and they have believed that thou didst send me.
3. This Faith doth not only imply a bare intellectual assent, but a practical trust and affiance: For the Nature of the Object requireth so much. Christianity doth not only propound bare Truths to be assented unto, but joyful, comfortable Truths suitable to our necessity and desires; and therefore we must depend upon them, seek our Happyness in them in the way appointed by God, which is nothing but practical trust and affiance. Therefore it is not a bare Opinion, but a relyance upon God, that he will make good his word to us whilest we continue with Patience in well-doing. Therefore we are said to belong to Christ, if we hold fast the confidence, and the rejoycing of the hope firm unto the end, Heb. 3.6.
4. Those Truths which are contained in the word are to be considered with application, that we may know them for our good: Iob 5.27. Hear it, and know thou it for thy good: Every Doctrine, which upon search we find to be sound and good, we must make application of it to our selves, that it may affect our own Hearts; if Threatnings, that we may escape the Curse; if Comforts, or Promises, Rom. 8.32. What shall we say to these things? The promise of Pardon to all Believers is so universal, that it includeth you as well as others; Christ is offered to every Creature, that he may be yours as well as anothers; and the offer of Heaven and Eternal Life is so propounded, that you should ingage your Hearts to seek after it, and closely to adhere to it, till you obtain it. But to apply it so, as to be perswaded that your own Sins are already pardoned, that you are an Heir of Glory, that you are Christs as to actual Interest, you must have good Evidence for that from a Spiritual Sense of your own Qualifications; but it belongeth not to Faith simply taken: Thus we have set forth a Christian in his first part, as a Believer.
II. The Apostle asserts his Hope: And have hope towards God which they themselves allow, that there shall be a Resurrection of the dead, both of the just and unjust.
1. Mark that he propoundeth his hope as the immediate effect and product of Faith; for when I believe, then I must look, and long, and prepare for the Blessedness offered, otherwise my Faith is but a cold Opinion, not such a Faith as will subdue the inclinations and Interests of the Flesh, nor make the Labours and Sufferings of the Spiritual Life tolerable: And that is true Faith, which breatheth and longeth after the end of all Religion, and looketh for it: What will it do me good to believe the Doctrines of the Prophets and Apostles, if I expect no good from thence? Faith would be vain, and Religion vain? Only note here that Hope is two-fold.
1. One the Fruit of Regeneration, or the immediate effect of Conversion to God, 1 Pet. 1.3. Blessed be the God and Father of our Lord Iesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope. And this is nothing else but a seeking and looking for an Happiness in another, and in an unseen World, with a longing desire, and diligent care to obtain it. It is Faith to place my Happiness so high, and so far from sense; now when my desires and delights are there, and my daily care is to get thither, and to live in a continual preparation for it, and desirous expectation of it, and to deny my self, and suffer any loss and pain to get thither; this is the work of Hope.
2. There is an Hope built upon experience, Rom. 5.4, 5. And experience hope, and hope maketh not ashamed, because the love of God is shed abroad in our hearts by the holy Ghost. This dependeth upon the sense of my qualification and interest, and is confirmed by experience of God's Love to my Soul, for Grace hath the force of an Evidence and Pledge.
2. Observe, That he pitcheth upon the Resurrection, as the great thing hoped for: Because then is our full and final Happiness. We do not believe in Christ, unless we believe in him for Eternal Life, 1 Tim. 1.16. That in me first Iesus Christ might shew forth all long-suffering, for a pattern to them that should hereafter believe on him to life everlasting. Iohn 20.31. But these things are written, that ye might believe that Iesus is the Christ, the Son of God, and that believing, ye might have life through his name: This is the great thing which we hope, wait, and labour for: No body would trouble themselves about Religion, which abridgeth us of present Delights, and exposeth us to great Troubles and Sufferings but for these things? Who would deny himself, and devote himself intirely to God but for these things? 1 Cor. 15.19. If in this life only we have hope in Christ, we are of all men most miserable; but at the Resurrection all shall be recompensed to us, all the Effects of Sin cease.
3. Observe, That he proposeth the double Resurrection, of good and bad, all that ever lived shall be judged and rewarded, whether good or evil; though with an hope to be found among the good, and among the Sheep, not the Goats. This is the true way of Christian Reflection upon the great day; however we are assured of our own Interest, that whilest we strengthen Faith and Hope, we weaken the security of the Flesh. Some may miscarry, though I have hopes to be accepted: 1 Cor. 9.26, 27. I therefore so run, not as uncertainly; so fight I, not as one that beateth the air, but I keep under my body, and bring it into subjection, least that by any means, when I have preached to others, I my self should be a cast-away. We have a Covenant wherein to trust, as long as we continue faithful with God, and deny the Flesh its satisfactions.
III. See what account he giveth of his Manners and Conversation, verse 16. And herein do I exercise my self, to have alwayes a conscience void of offence b…th towards God, and towards men.
Observe here Three things:
1. The Incouragement.
2. The Integrity of his Obedience.
3. The laborious diligence wherewith he carried it on.
First, His Incouragement, foreign: Interpreters diversly expound this foreign, Interea temporis, in the mean time; till Faith be turned into Vision, Hope into Fruition. There is a time between believing and possessing, hoping and having; and during that time, there is much exercise for our Faith and Patience, Heb. 6.12. That ye be not sloathful, but followers of them, who through faith and patience inherit the promises. Again, foreign, by vertue of this Faith and Hope, upon this Hope and Incouragement. Faith and a good Conscience are often coupled, 1 Tim. 1.5. Now the end of the commandment is charity, out of a pure heart, and of a good conscience, and of faith unfeigned. We cannot keep the one without the other, not a good Conscience without Faith, nor Faith without a good Conscience. Not the first, for no Man will make conscience of his Duty, unless he believeth in God, and hopeth for Salvation; for unless we believe in God, and hope for his promises, we shall not be so careful to keep a good Conscience, by eschewing evil, and doing good. Sometimes Faith is said to work by Love, and sometimes by Hope. By Love; Gal. 5.6. For in Iesus Christ neither circumcision availeth any thing, nor uncircumcision, but faith that worketh by love. The Soul is never fit for Duty, till it be possessed with the love of God and Man. Sometimes by Hope, 1 Iohn 3.3. He that hath this hope in him purifieth himself as God is pure. And the second is evident, for it is said, 1 Tim. 1.19. Holding faith, and a good conscience, which some having put away, concerning Faith, have made shipwrack. Any great Lust cherished will destroy our Faith and Hopes; as a Man cannot long subsist in a leaky Vessel. So 1 Tim. 3.9. Holding the mystery of Faith in a pure conscience, precious liquors are best kept in a clean Vessel.
Secondly, The Integrity of his Obedience, set forth in all the necessary requisites.
1. There is sincerity asserted. For his Conscience was in it, and a good Conscience: Now Conscience is that faculty which is apt to take Gods part; and is the judgment a Man maketh upon his Actions morally considered, in order to praise and dispraise, reward, and punishment; and the goodness of Conscience consisteth in its ability to do its Office, in its clearness, purity, tenderness, quietness, or peaceableness. For its clearness. A blind Conscience is an evil Conscience; for without knowledge the heart is not good, Prov. 9.2. as a judge that understandeth not the Lawes of the Countrey, is unfit to give judgment in any matter that cometh before him; or as a dim Eye cannot do the Office of an eye; so a blind Conscience is no competent Judge of our Duty to God. So for the purity of Conscience, 1 Pet. 3.21. Not the putting away of the filthiness of the flesh, but the answer of a good conscience towards God: And Heb. 13.18. We trust we have a good conscience, willing in all things to live honestly. A good Conscience is an heart set to please God in all things, an heart hating Sin, and loving Holiness. Again, Tenderness is another property of a good Conscience, when it is wakeful, and smiteth for Sin upon all occasions offered. This property may be understood by what the Apostle saith of Heathens for gross Sins: Rom. 2.15. Which shew the work of the law written on their hearts, their consciences also bearing witness, and their thoughts in the mean time accusing, or else excusing one another: In David, 1 Sam. 24.5. Davids heart smo…e him, because he had cut off Sauls skirt. And by what Iob saith, chap. 27.6. My heart shall not reproach me as long as I live. The opposite is a …eared Conscience that hath no feeling, 1 Tim. 4.2. Having their consciences seared with a hot iron: This we contract by frequent, hainous sinning, or by a customary practice of that which is evil, by which the heart groweth as hard as the High-way which is trod upon. Quietness of Conscience is another property, whereby the goodness of it is discerned; only this quietness must arise from the former properties, else it is a dead, sleepy, seared Conscience. For in this we must consider not who hath most quiet, but who hath most cause: As in Buildings, not the fairness of the Structure, but the foundation of it is to be regarded. There is a quiet evil Conscience. Luke 11.21. When a strong man armed keepeth his palace, his goods are in peace. When Wind and Tyde go together, there is a Calm; but the quiet good Conscience is from Faith in Christ, Rom. 5.1. Being justified by Faith, we have peace with God; from a sense of our sincere dealing with God; 2 Cor. 1.12. For our rejoycing is this, the testimony of our conscience, that in simplicity and godly sincerity not with fleshly wisdom, but by the grace of God we have had our conversation in the world. A serenity resulting from our peace with God, and close walking with him.
2. The strictness and exactness of the Apostles course. He would keep this good Conscience void of offence. It may be understood passively, or actively: Passively that Conscience be not offended and suffer wrong: Actively that we offend not, or offer wrong to others.
1. That Conscience be not offended, or receive wrong by any miscarriage of ours: For it is a tender thing, the least dust in the eye hindreth its use; so doth Sin offend and trouble the Conscience. Take those four Notions before-mentioned: Clearness, Matth. 5.8. Blessed are the pure in heart, for they shall see God. A dusty Glass hindreth the sight of the Image, so Lust cloudeth the mind, In regard of Purity; so far as we give way to Sin, Conscience is defiled, the Apostle speaketh of some, Whose minds and consciences were defiled, Titus 1.15. It is defiled by Sin. In regard of tenderness, nothing bringeth a brawne upon Conscience, so much as frequent and allowed sinning in small things; first it is wounded, and then hardned, and so groweth dead and sleepy; though it may write, it refuseth to speak, it is a Register, when it is not a Witness: So it is offended in regard of quietness, an offended Conscience will offend us, and a wounded spirit who can bear? Prov. 18.14. You may as well expect to touch the Flesh with a burning Coal without pain, as to sin without trouble of Conscience: Sin will bring shame and horrour ever since Adams experience, who was afraid and ashamed, Gen. 3.7.
2. The second Sense, that we offend not, nor offer wrong to others, will fall in with the next Head.
3. The Impartiality of his Obedience, both towards God, and towards men. There are two Tables, and we are to take care we do not give offence to God or Men, by neglecting our Duty to either.
1. Our chief care should be, that we do not make a breach upon our Love to God; Conscience standeth alwayes in dread of God's Eye and Presence, to whom it is most accountable: Acts 23 1. I have lived in all good conscience before God until this day; Oh grieve not the spirit, Eph. 4.30. Offend not the pure Eyes of his Glory.
2. That we do not offend Men, Rom. 12.17. foreign, Provide things honest in the sight of all men. We must be careful of our Conscience before God, and frame with Men, that we neither seduce them by our Example, nor grieve them by any unjust or uncharitable Carriage of ours, but be blameless to Men.
4. The Constancy, foreign, alwayes, in all cases, by all means, at all times: A Conscience brought forth at times, and for certain turns, is not a good Conscience, Iob 13.18. Behold now I have ordered my cause; I know that I shall be justified. A Man is tryed by his course, not by a step or two: 1 Pet. 1.15. As he that hath called you is holy, so be ye holy in all manner of conversation, foreign, in every creek and corner of your lives; not in an Humour and in good Moods. A Christian is every where like himself, and never dareth to do any thing knowingly against Conscience.
Thirdly, The laborious diligences wherewith he carryed it on. I exercise my self. We must make it our constant labour and endeavour, by a diligent search into the mind of God, Rom. 12.2. That we may prove what is the good and acceptable will of God, Eph. 5.17. Be not unwise, but understanding what the will of the Lord is. Eph. 5.10. Proving what is acceptable unto the Lord, that we may not offend him in Worship or Daily Conversation. By a serious enquiry into the state of our own hearts and wayes, Psalm 4.4. Stand in awe, and sin not, commune with your hearts upon your bed, and be still. If we would have Conscience speak to us, we must often speak to Conscience, Ier. 8.6. I hearkened and heard, but they spake not aright, no man repented him of his wickedness, saying, what have I done? Ask questions of your hearts: And also by a constant watchfulness, and taking heed to our feet, Psalm 39.1. I said, I will take heed to my wayes, that I offend not with my tongue. Many live as if they had no Conscience, and by a broken-hearted making use of Christs Death, Rom. 5.1. Being justified by faith, we have peace with God, through our Lord Iesus Christ. And 1 Iohn 2.1. If any man sin, we have an advocate with the Father, Iesus Christ the righteous, And Heb. 9.14. How much more shall the blood of Christ, who through the eternal spirit offered himself to God without spot, purge your conscience from dead works to serve the living God. By a serious resistance and mortification of Sin, cutting off the right Hand, and pulling out the right eye, Matth. 5.29, 30. and Gal. 5.24. They that are Christs, have crucified the flesh with the affections and lusts. And by the use of all Holy Means which God hath appointed.
II. The Reasons, Why this is true Christianity.
1. The necessity of it, it is a great question how far Obedience belongeth to Faith, whether as a part, or as an end, fruit, and consequent? I answer both wayes, consent of subjection is a part of Faith, Actual Obedience a fruit of it. In the Covenant there is a consent first, before practice; Faith believeth the Precepts, as well as the Promises; Psalm 119.66. Teach me good judgment and knowledge, for I have believed thy commandments, Heb. 10.22. Let us draw near, with a true heart, in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water. It believeth the Promises to sweeten Obedience to us, it hath a perswasive Oratory, as it worketh by Love or Hope; it worketh us to an observance of the Precepts by the hopes of the Resurrection, least we be inticed from them either by things grateful, or troublesome to present sense, 1 Cor. 15.58. Be stedfast and unmoveable, alwayes ab…i…ding in the work of the Lord, for as much as you know that your work is not in vain in the Lord. If you believe things written in the Law and the Prophets, you will see your labour is not in vain in the Lord.
2. The Comfort of Obedience to us; we cannot make out our Evidence and Plea, but by a uniform, constant, and impartial Obedience. Principles are latent, till they discover themselves by their Fruit; our Faith and Hope is but a fancy, unless it prevail over sensitive inclinations to present things, that we may live in the patient and delightful service of God, and an intire Obedience to his Holy Will. The Sap is not seen, but the Apples and Fruit appear. Acts 26.20. That they should repent and turn to God, and do works meet for repentance, Matth. 3.8. Bring forth therefore fruits meet for repentance; we can else have no comfortable evidence of it.
3. It is for the honour of Christ, as well as our own comfort and safety: Obedience maketh Faith visible and sensible, 2 Thess. 1.11, 12. And fulfil all the good pleasure of his goodness, and the work of faith with power. That the name of our Lord Iesus Christ may be glorified in you, and ye in him. An Holy Conversation bringeth Doctrines near to our Senses, and thereby it is more clear and powerful, to gain upon others: Christ hath the Honour, we the Reward: Iohn 15.8. Herein is my father glorified, that ye bring forth much fruit, so shall ye be my disciples; And Phil. 1.11. Being filled with the fruits of righteousness, which are by Iesus Christ unto the glory and praise of God. Uniform practice is such a fruit of Grace, as representeth the Doctrine of Life with advantage to the Consciences of others; otherwise we shall never do any great things for Christ in the World.