I have a theory that there are three Joel Beakeys. I think he's been cloned twice because no mortal man can do the amount that Joel does. So I was touching to see which Joel Beakey. Was it the real Joel or was it the clone? I think it was the real Joel Beakey. Let us turn to the Word of God, the Gospel of John, the 10th chapter, these familiar words of our Lord and Savior, Jesus Christ. Let us hear the Word of God. Verily, verily, I say unto you, he that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber. But he that entereth in by the door is the shepherd of the sheep. To him the porter openeth, and the sheep hear his voice, and he calleth his own sheep by name and leadeth them out. And when he putteth forth his own sheep, he goeth before them, and the sheep follow him, for they know his voice. And a stranger they will not follow, but will flee from him, for they know not the voice of strangers. This parable Jesus spake unto them, but they understood not what things they were which he spake unto them. Then said Jesus unto them, verily, verily, I say unto you, I am the door of the sheep. All that ever came before me are thieves and robbers, but the sheep did not hear them. I am the door. By me, if any man enter in, he shall be saved and shall go in and out and find pasture The thief cometh not but for to steal and to kill and to destroy. I am come that they may have life and they might have it more abundantly. I am the good shepherd. The good shepherd giveth his life for the sheep. In 1999, after ministering in the Church of Scotland for 20 years, I was called to pastor and to minister in the congregation of Cambridge Presbyterian Church in Darkest England. It was a vast privilege to be in Cambridge, not only to be in Cambridge Presbyterian Church and to see the Lord's goodness and grace to us as the church somewhat developed over the years, but to be in that renowned city of history that Michael Haken has brought to life to us these past two addresses. He was speaking earlier of Hugh Latimer. I've stood in Hugh Latimer's pulpit in the Church of Edward the Confessor. You've heard mention of Martin Busser. I've preached from the pulpit where Martin Busser taught theology in Cambridge. You heard about Desiderius Erasmus, the great humanist Greek scholar. I've walked the streets of Cambridge where Erasmus walked, and so I could go on. I never tired of walking through the center of Cambridge, which I would do regularly, three, four, five times a week, meeting with students, and breathing in the air, and at times, trying to imagine what it must have been like what it must have been like to sit under gospel ministry in the early decades of the 16th century. in that great city of learning. Up till this year, Cambridge was the first ranked university in the world. It's a little put out today because Yale was ranked number one this year, but still we're always ahead of Oxford, and that's to be appreciated. When I came to Cambridge, I thought initially, this is a new thing for me. I ministered for 20 years, happily, thankfully, in the Lord's goodness, encouragingly, in a small mill town 25 miles south of Glasgow. Hardly anyone in my congregation had been to university, and I loved being there. They were ordinary people, but now I was going to Cambridge, the creme de la creme of the intellectual elite in the United Kingdom. And I thought for a moment, I'll need to up my game. I'll need to preach a little differently. But very quickly, the Lord impressed this upon me. Ian, wherever you go in this world, whether it's Cambridge, Grand Rapids, Ouagadougou, Beijing, Vladivostok, the dark areas of Detroit and London, wherever you go in this world, there are only two kinds of people. There are people who need saving, and there are people who need sanctifying. And very quickly I realized that the great need of Cambridge, not least my own congregation, small as it was in those early days, was not for me to give them recondite sermons on the hypostatic union, the opera ad extra trinitatis indivisa sunt, What they needed was not for me to engage them in the extra Calvinistic. What they needed was for me to open the Bible and to say, let us hear the word of God. And so this morning, I make no apology. for speaking on a theme that is Christianity 101, as you would say in North America. This is the gospel at its most basic. One of the things that struck me during my years in Cambridge was that The more I met people, the more I realized that their great need was not for me to give them high-flown recondite sermons, but was for me to explore with them the foundational fundamentals of the gospel of the grace of God in Jesus Christ. You see, the gospel is a bottomless deep. Søren Kierkegaard, the great 19th century Danish philosopher, theologian who said some good things and a lot of bad things, he said, life is 70,000 fathoms deep. The gospel has an infinite depth. I'm a decent swimmer and I think with a little bit of effort I can dive down to about six fathom, maybe 18 feet. Life, says Kierkegaard, is 70,000 fathoms deep. But the gospel is endlessly deep. Why? Because God is himself endlessly deep. And so this morning, I make no apology for saying basic things. Perhaps I'll say them in a fresh way to some of you. Maybe you'll be thinking, Ian, I know this. Well, to say the same things to you is not hard for me, and hopefully it might be profitable for you. The Reformation of the 16th century was many things, as we've been hearing. It was the recovery of biblical truth about worship and salvation, the recovery of the true meaning of the sacraments, about the true identity of the church, and it was about the recovery of godly biblical pastoral care. But no less, as Michael has impressed upon us these last two sessions, and especially in this last wonderful session, the Reformation signaled the recovery of the centrality of preaching in the life of the church. Now, there had been preaching, of course, before the Reformation, but it was spasmodic and occasional. And it was almost always, if not always, unrelated to the theology of God's revelation, and to the pastoral care to the upbuilding of the people of God. But the passion of the magisterial reformers was to recenter the life of the church in the Word of God. They sought to desacramentalize the church. and center the church's life in the ministry of the Word. John Calvin, for example, preached often at least six times a week in Geneva. I sometimes ask people, why do you think Calvin preached so often? I think maybe the answer might be for some, well, he must have loved preaching. Well, I don't think remotely that would be the answer Calvin would give. Why did Calvin preach so often and why were these services so regularly embedded in the life of the city of Geneva and the surrounding cantons? Why? Because, because, because the Reformers understood. that God's people need to be saturated in the Word of God to resist the diet of false illusions that this world promotes endlessly. And we live in a world where a diet of false illusions is promoted glamorously wherever you look. There are the placarding of false illusions, and you young folk here today, You might think some of us were always this old. We weren't. We were once your age. And I remember well when the gospel first broke into my life, the very first time I think I ever heard the gospel, John 3,16. I didn't know what John 3,16 was. I knew David's lament over Saul and Mount Gilboa, but I didn't know John 3,16. And when the gospel came, it shattered the diet of false illusions that had captivated my mind and heart. And the Reformers had all of these services, not because they thought a plethora of services were in and of themselves what the church needed. They knew that sin is so powerful, so pervasive, so seductive, the deceitfulness of sin, the writer to the Hebrews tells us. They knew that because sin was the way it was and Satan, the architect of the world's false illusions, was the way he was, they knew that nothing less than saturation. was what was needed for God's people to be grounded in the truth of God and to grow up in the truth of God. And we live in a culture today where many Christians tragically think to go to the Lord's house once on the Lord's day is sufficient for the good of their souls. They have been seduced by the false illusions of this world. And the Reformers, therefore, sought to embed the church in the ministry of the Word of God, not just in its instruction, but in the passionate explication of that instruction. Because like John Owen, they believed that without the Holy Spirit we may as well burn our Bibles. It's a very dramatic statement of Owen's, but what good is a Bible to people who are dead? The Holy Spirit needs to renew and regenerate and bring them to life and give them eyes to see and ears to hear, and then the Word of God comes to life. The Reformers understood that it was by the Holy Scriptures and not the church's sacraments that we are made wise for salvation through faith in Jesus Christ. They understood that God had ordained the foolishness of preaching and the folly of what is preached to save those who believe. They had come to know personally, as Hugh Latimer had done. that while the gospel is indeed a stumbling block to Gentiles and foolishness to Greeks, it is the power of God for salvation to everyone who believes. And so, priestly drama and adorned church buildings were out and gospel proclamation and unadorned worship was in. And at the heart of this recovery of preaching the word of God, was the preaching of Jesus Christ and Him crucified. Above all else, the Reformers sought in their preaching to show from God's Word, solus Christus, or if you want to say by Christ alone, solo Christo. Not Christ plus the intercession of the saints, not Christ plus the seven sacraments, not Christ plus the treasury of merits, not Christ plus Mary, not Christ plus my good works, but Christ alone, solus Christus. I quoted on Thursday evening part of John Calvin's quite stunning response to Cardinal Sadaletto, who had been sent by the Pope to try and win the Genevans back to the Roman fold, 1539. In that letter, Calvin memorably, memorably writes these words. Wherever the knowledge that God justifies sinners by faith alone in Jesus Christ alone is taken away, listen to this, the glory of Christ is extinguished. Religion abolished, the church destroyed, and the hope of salvation utterly overthrown. Wherever the knowledge of solus Christus is taken away, number one, says Calvin, the glory of Christ is extinguished. You see, what fired the Reformers was not first, as I tried to say, maybe poorly on Thursday evening, was not first our salvation, but the glory of God in Jesus Christ. You see, when you add anything or anyone to Jesus Christ, you teach a deficient and a defective Christ. A Christ who is less than he claimed to be. A Christ whose representative life, death, and resurrection were not sufficient to reconcile judgment deserving sinners to God. When you add anything or anyone to Jesus Christ, you destroy visibly, if not essentially, the glory of God. and you ultimately destroy religion. They were not mere particularists. They were men captivated by the reality for which they were created, the glory of God. This was abhorrent to the Reformers, and like Paul, as I mentioned, their first concern, their greatest concern, their overwhelming concern was not the salvation of sinners. That was a burning concern, but their passionate concern was the glory of the Savior. And that's why Paul writes as he does in Galatians chapter 1, those words that are so offensive to the modern Christian church today. He writes to the Galatians, I marvel that ye are so soon removed from him who called you into the grace of Christ unto another gospel, which is not another. But there be some that trouble you and would pervert the gospel of Christ. But though we or an angel from heaven preach any other gospel unto you than that which we have preached unto you, let him be accursed, let him be eternally damned." And then Paul says this. And as we have said before, so now I say again, just in case you think I got out of bed on the wrong side, that I'm some kind of dyspeptic character, I'm gonna say it again. If any man preach another gospel unto you than that which ye have received, let him or her today be accursed. I don't think anyone has made this point better than James Denny. James Denny was a late 19th century, early 20th century Scottish Presbyterian brought up in the Free Church of Scotland and a minister and professor in the United Free Church of Scotland. He drifted somewhat in his later years, but he has a magnificent commentary on 2 Corinthians above all, but he wrote this about Paul's words in Galatians 1. If God has really done something in Christ on which the salvation of the world depends, And if he has made it known, then it is a Christian duty to be intolerant of everything which ignores, denies, or explains it away. The man who perverts it is the worst enemy of God and men." Then he is not saying we're to be rude. He's not saying we're to be unnecessarily acerbic. But when people read Luther and Calvin and with the wisdom, so-called, of today say, these were not only men of their time, these were extreme men. Look at the way they depicted the papacy and the Roman church. Luther and Calvin and other men saw the Roman church leading people to hell. They saw people blindly being led into a lost eternity. Were they to say, hello there, hello there, I would like to suggest there is perhaps a better way for you to think about the Christian life. People were blindly drifting headlong into a ruined and a lost eternity. You need not wonder at times the extravagance of their language. Just like Paul here, Paul is not being narrow-minded, he's not being gratuitously rude. He's saying, people who teach another gospel than the gospel of Christ alone, for that's the point he's making, solus Christus. are leading people to hell and disfiguring and marring and visibly destroying the glory that belongs to the Redeemer Jesus Christ. Paul is simply appalled that the teaching of the Judaizers here in Galatia were imperiling both the salvation of sinners and robbing Christ of His saving glory. So what I want to say this morning as we close this conference is that Solus Christus, Christ alone, is not simply a Reformation Protestant slogan. It is the very pulse beat of biblical religion. There is no other name under heaven given among men by which we must be saved. said Peter to the Sanhedrin in Acts chapter 4, no other name under heaven. So think with me a little about solus Christus. Two things in particular I want to highlight with you this morning. Jesus was himself self-consciously aware of Solus Christus. Have you ever read the gospel accounts and marveled or even been staggered at the hubristic egocentricity of the Lord Jesus Christ? It's stunning. I can never read his statements without stopping and thinking, Who do you think you are?" He stands before men and women, and He says this to them, "'Come to Me, all you who are weary and burdened, and I will give you rest. Come to Me.'" Who does He think He is? Who does he think he is? The egocentricity is breathtaking. Me, me, me, it's all about me, he's saying. And then as he speaks so hubristically and egocentrically, he says, because I am humble and lowly of heart. It's the most beautiful juxtaposition of egocentricity that is free from the taint of sin and absolute pristine humility. It's the only time Jesus self-consciously reflects on his own psychology. And he says, you want to know why you should come to me? Because I'm gentle and lowly of heart. He's echoing, of course, the First Servant song, Isaiah 42. How could Jesus be so self-consciously exclusive? For two reasons. Number one, because he knew who he was. He knew who he was. John 6, 33, the bread of God is he who comes down from heaven and gives life to the world. I am the bread of life. Whoever comes to me shall not hunger. Whoever believes in me shall never thirst. You know, we're so familiar with these words. We read them, we hear about them. I must have read John 6, well, conservatively, hundreds of times. And the danger is that the wonder of them, the wonder of them, The unimaginable wonder of them just, as it were, floats above our heads. We don't pause to take this in, that the eternal God has walked the dust of this earth. That the eternal God became dust to walk the dust of this earth. And that that same dust now glorified is embedded in the throne of God in glory. There is glorified dust on the throne of the cosmos. And here He is. And He says, I am the bread of life. Whoever comes to Me, He knows who He is. He is in no doubt as to His identity. He is the eternal Word made flesh. The opening verses of John's gospel must be amongst the most stunning in the Bible. In the beginning was the Word, the Word was with God, and the Word was God. Kai hologos sarks egenito, and the Word that was with God and who was God became flesh. He took our frail flesh to himself in the virgin's womb, mysteriously, unfathomably. Jesus knows he is not just one in a line, a long line of prophets. He is God, the Word. This is what ultimately distinguishes Christianity from everything else in this world and especially today from rampant militant Islam. Jesus Christ is not another prophet. He calls Muhammad and all those other false prophets to bow the knee and confess that he is Lord. He is unique, he is unrivaled, he's not the first of many, he's a diameter removed from the many. And he knows that. I am the bread of life. I am the one who has come down from heaven to do the will of my Father. And as John the Apostle at the end of his prologue in John chapter 1 puts it, no one has ever seen God, but the only begotten Son who is in the bosom of the Father, He has made Him known. He has exegeted Him. He has unpacked Him. He has unpacked Him. Who Jesus is. is both the glory and the mystery of Christianity. I remember reading these words of John Owen and just thought they were absolutely stunning. We heard a little bit about the two natures of Christ, the hypostatic union, the union in Jesus Christ and the one person of Jesus Christ of the divine and the human. Listen to what John Owen says about the hypostatic union. This glory, the union in Christ of the divine and the human, this glory is the glory of our religion, the glory of the church, the sole rock whereon it is built, the only spring of present grace and future glory. And Jesus said, come to me. all you who are weary and burdened, and I, the God-man, I will give you rest." Maybe that's God's Word for some of us or even one of us here today. You need to know that God has provided in His Son the eternal Son of God made flesh. He has provided for you one whose arms are open wide all the day long, calling you to Himself and saying, you can come to Me. Do you know why? Do you know why? Because in coming to Me, you will find Me to be the rock, the rock on which you can establish your life for time and eternity. And I am more than a rock to establish you for time and eternity. I am the revelation of the heart of God that will embrace you for time and eternity. just as you are as you come to me in your need and brokenness. In His own eternal Son, God has come into our broken, rebellious, sin-soiled, sin-cursed world to seek and to save the lost. You know, it took the disciples some time for that to dawn upon them. You remember that occasion when they're in the boat with Jesus? Maybe some of you, like Joan and I, have crossed the Sea of Galilee on a boat. I was telling two brothers this morning, when Joan and I were engaged, a very dear friend offered us a cabin in Colorado for our honeymoon. But we went to Israel instead. I'd spent two months as a student in Israel, and we had three weeks on honeymoon, and one of the days, we traveled up to Tiberias, and we sailed over. And the disciples were in that boat, and the storm came. And where is Jesus? He's sleeping in the stern. He knows that his times are securely and safely in the decretal purpose of his gracious heavenly Father. But the disciples, they're utterly discomfited. They're terrified. These are seasoned fishermen. They're terrified. Lord, do you not care if we perish? And Jesus stands and, goodness, what an occasion that must have been. He speaks to the cosmos that he made by the word of his power. And he says, be still. And the raging sea is calmed and the wind is calm. And the disciples are terrified. utterly terrified. You know, we read the Bible so flatly, don't we? They're terrified. They cannot coherently, rationally make sense of what they have seen and heard, and they say to one another, who is this? Even the wind and the waves obey Him. Who is He? is the eternal God made flesh for us and for our salvation. And Jesus knew who he was. He knew who he was. Solus Christus, who else has come down from heaven to give life to the world? But secondly, not only because he knew who he was, but because he knew what he had come into the world to do. I love those words in Mark 10. The son of man came not to be served, but to serve and to give his life a loutron antipollon, a ransom for many, instead of the many, loutron antipollon, a ransom for the many. Why have you come, Jesus of Nazareth? to give my life as a sin-bearing substitute for the many, to pay the ransom price they could never pay, to die the death they could never die. I know why I have come. I often find myself, when I'm praying regularly, there might be a day I don't think about this, but it would be rare, I think, I ponder 2 Corinthians 5 21. I just think it's. One of those almost inexplicable texts in the Bible, God made Him who had no sin to be sin for us, so that in Him we might become the righteousness of God. God, the Father, laid on Him the iniquity of us all. That's why Luther so wonderfully and very Luther-like said, here is the heart of the gospel, crux probat omnia, the cross is the test of everything. The cross is the test of everything. That should be at the heart of every biblical exposition. I don't mean as a tag-on application at the end, because the whole of the Bible, if you like, is an explication of Genesis 3.15, where God has promised to crush the head of the serpent by raising up from the seed of the woman one who would do this, whose heel would be bruised. There would be conflict. And the whole of the Bible is an explication of that prototypical verse in Genesis 3.15. And it comes to its climax where Satan is crushed, as the Son of God unfathomably becomes sin for us, so that in Him we might become the righteousness of God. I've read many commentaries in that text, some of them very fine, some of them nonsense, some of them just bizarre. Tom Wright, for example, N.T. Wright. But I've never read a commentary, I never will read a commentary that takes us to the heart of those words. They will be the wonder of heaven through all the ages. God made him. who had no sin, to be sin for us. You know, you can parse all the words. That's not difficult to do, actually. Well, depending on your age and how you were taught, it's not hard to parse all the words. But what on earth did it mean? When our Savior cried out, Eli, Eli, lama sabachthani, Matthew 27, 46, my God, my God, why have you forsaken me? Again, these are words you can parse. But what did it mean for the sinless Son of God to bear the sin of a rebel world? But that's why he had come and he knew that. I have come not to be served, but to serve and to give my life a ransom for many. That's why he sinlessly in his holy humanity shrank back in the garden and needed an angel from heaven to come, Luke tells us, to sustain and support him in his pristine, holy humanity. His humanity would not have been pristine and holy if he had not shrunk back. from what faced Him on Calvary's cross as the shadow of the cross begins to penetrate His human soul. But He knew that was why He had come. He tells His disciples on three specific occasions, the Son of Man will be delivered over into the hands of men. He will be killed. And on the third day, He will rise. You see, no one else has become a sin-bearing sacrifice. Solus Christus. No one else has paid in full the awful price of sin. Solus Christus. No one else has provided for all who believe in him a judgment-proof righteousness. Solus Christus. No one else has conquered death and the powers of darkness. Solus Christus. No one else is the way, the truth, and the life. Solus Christus. Probably about eight years ago, I was walking through Cambridge, walking over the Magdalen Bridge, and two evangelistic Mormons stopped me. Now, I've spoken many times to Mormons, but this was the first time I'd been stopped in the street. And they said, can we talk to you about religion? I said, yes, very happily. I said, why don't we go for coffee? So off we went to Starbucks. And sat down, we were very pleasant. One was from Denmark, and one was from Austria. and they had the usual attire, little badges, elders, so and so, and they said, we would like to talk to you about Joseph Smith. Now, I read a little bit about Joseph Smith. I said, well, that's fine, I'm very happy to listen. I said, but could I ask you a question first? Oh, they said yes. I think they were so delighted to have someone that was willing to sit and stop and talk with them. I said, well, here's my question. When I read the New Testament, I discover this, that through faith in Jesus Christ, God forgives all my sins. He adopts me into his family. He gives me the hope of glory. He unites me to his son. He tells me that in his son, he's given me all things. And I went on for some time. And then I said, here's my question. What can Joseph Smith do for me that Jesus Christ has not already done for me? And the young man from Denmark sat there and couldn't open his mouth. And the other fellow, and I'm pretty sure of this, thought, goodness me, my young Danish friend doesn't know how to reply to this, and he began burbling. He didn't know what to say because there was nothing to say. No one else has paid the ransom price for our sin. Solus Christus. Is it any wonder that when the Word of God was recovered from the avalanche of man-made traditions and ceremonies in the early years of the 16th century, that men and women of the Reformation preached, lived, and died solus Christus? We heard about Thomas Bilney, little Bilney, this morning, influential in the salvation under God of Hugh Latimer. I may be wrong, maybe I'm conflating things, I hope not, and Michael can correct me later or Joel. Bilney had 10 children, and as he was being led off to be martyred for the faith, his wife and the children were by the side of the road saying, don't recant, don't recant, don't recant. Her husband was going to be burned. Solus Christus, not Christ plus anything or anyone. The church exists to worship, to proclaim Jesus Christ as Lord. We add nothing to him, for you can actually add nothing to him. God's great salvation is found alone, exclusively in the Lord Jesus Christ. Not in Christ plus my good works, not in Christ plus my reformed convictions, not in Christ plus my confessional preaching, but in Jesus Christ alone. Not Christ plus my evangelical obedience, not Christ plus the church's absolution, not Jesus Christ plus Mary or the saints or anything or anyone, solus Christus. Let me close with this caveat. Having said that, it would be a huge mistake to think this. Well, if it's all solus Christus, then I don't need anything or anyone in order to live a truly Christian and godly life. And the reason for that is simply this, that when you come to believe on the Lord Jesus Christ, you are united to Him and His body, the church. You're not saved to be a disembodied limb. You know, if my little finger thought to itself one day, I'm fed up with this aging, decrepit Scottish body. I'm off. I'm off. And somehow it managed to amputate itself and decided to go on a little wander. Well, for a few brief moments, people watching would say, oh, goodness, there's a little finger. But very soon what would happen, it would putrefy, it would turn black, it would die, it would wither, it would become a parody of what it really was. I've never yet met anyone who claimed they could belong to Jesus Christ and sit lightly to his church who wasn't a parody. of what they were intended to be. That's why the Lord has given His church pastors and teachers for the perfecting of the saints. That's why the New Testament places such a high premium on the ministry of the Word of God, and why we need to take great care that those who are gifted of God and raised up by God are trained as best as we can train them. and help them to be the best that they can be, because under God and under Jesus Christ, the chief shepherd and pastor of the church, they are to minister the Word of God to the perfecting, the upbuilding, the strengthening, the establishing of God's people. And we only do that in community, as the body engages one with the other, which is why Paul tells the Ephesians, chapter three, is at verse 18, it's together with all the saints, that we learn how high and wide and deep and broad the four-dimensional, out-of-this-world reality of the love of Jesus Christ, it's only together with all the saints. I think that's the reason why many professing Christians make little progress in their faith and commitment. At root, now there are many reasons, no doubt, but I think at root it's a failure to join themselves personally, actively, visibly, existentially, to the visible body of Jesus Christ. They live as practical disembodied limbs, and it shows. They might not think it shows, but it does. Christ loved the church and gave Himself for her. So, I want to close just by asking yourself and myself a question. Do you love the Savior's church particularly? You see, we've got no access to the invisible church. God knows those who are His, we don't. We live in the basis of credible gospel profession in life. And the only church we have access to is the visible church. we may get credible profession wrong. Simon Magus deceived Philip, Acts chapter 8. Does your life show that you are committed to the visible body of Jesus Christ, to a faithful company of believers who live together under the lordship of God in His Son under the ministry of His Word. You know, it was inconceivable to the early church and to the Reformers that you could be a Christian Confess solus Christus and not be a baptized member of a local congregation under its ministry, under its care, under its oversight. Because Jesus Christ is perfecting his body, beautifying it. At the heart of that beauty is a heart and soul commitment to and allegiance to the Lord Jesus Christ. Not simply to the slogan, Solus Christus, but to the Christus who is Solus. To Jesus Christ himself. It's not a slogan that saves anyone. Thomas Goodwin, I've just been writing an article on assurance. Thomas Goodwin said, when the heart of Christ revealed, it's not your faith that was crucified for you. It's not your graces that were crucified for you. It was Jesus Christ who was crucified for you. Therefore, look alone to him. So as we close the conference, may God make us men and women, boys and girls, who glory in Christ. And may we be able to say with Paul, God forbid that I should glory except in the cross of my Lord Jesus Christ. by which the world was crucified to me and I to the world. And all soli Deo gloria.