All right, Matthew chapter 7. This is Real Lordship Salvation series. And this is part 7. And we will read verses 21 through the end of the chapter. Not everyone that saith unto me, Lord, Lord, shall enter into the kingdom of heaven, but he that does the will of my Father which is in heaven. Many will say unto me in that day, Lord, Lord, Have we not prophesied in your name, and in your name have cast out devils, and in your name have done many wonderful works? And I will profess unto them, I never knew you. Depart from me. you who work iniquity or lawlessness. Therefore, whosoever hears these sayings of mine and does them, I will liken him unto a wise man which built his house upon a rock. And the rain descended, and the floods came, and the winds blew, and beat upon that house, and it fell not, because it was founded upon a rock. And everyone that hears these sayings of mine and does them not shall be likened unto a foolish man which built his house upon the sand. And the rain descended, and the floods came, and the winds blew and beat upon that house, and it fell, and great was the fall of it. And it came to pass when Jesus had ended these sayings, The people were astonished at his doctrine or teaching, because he taught them as one having authority and not as the scribes. Now, we've been kind of plowing through this series, going back and forth, dealing with both sides of this so-called lordship salvation debate with the non-lordship versus the lordship side and kind of in taking turns looking at what both of these groups hold. And of course, our purpose is bringing out the truth of the gospel of Christ as the fix in this debate and the remedy for the overall problem. And the problem has to do with sin. I'll briefly, as every week, just brush over real quick the definitions of these two groups. The non-lordship side, this view includes those that have this typical altar call invitation system with the sinner's prayer to accept Jesus into their heart as their personal Savior. That language. And they say you only need to come to Christ as Savior on the condition of a decision for Christ and recognize Him as Lord later, maybe. and the lordship crowd, and this is actually the part of the definition I added, the lordship crowd accuses these of holding to what they call easy-believe-ism, and also they call it cheap grace. The Lordship side says you must come to Christ as Lord and Savior under the conditions of repentance, a commitment to total surrender of your life through the obedience to him of a lifelong progression in personal holiness. And we know that the means of that is the use of the law. And one of my friends called Lordship salvation cheap law. They call the other side cheap grace and this is cheap law. We'll get more into maybe why that accusation or that label was put on them. We saw last week that this example of one of the many in that verse where it says many will come to me in that day and say. We saw the example of this one particular person that Christ used in teaching here. That at judgment he was pleading something as to the ground of his salvation, which was his wonderful works. That's what he was pleading before the judgment. We saw that this person used as an example was not necessarily one who was openly immoral, but rather he was zealous in seeking to please the Lord by what he did. Does this sound familiar in today's religion? This is not a non-lordship person that we're talking about in this scenario, in this text. It is not a non-lordship person. Because of the zeal for the works that he was doing and the morality and things involved, this is not one who openly says, you know, it doesn't matter what I do. And this guy cannot really be accused of this so-called cheap grace, but he's one who has a lot of activity backing up what he's saying. So I thought I would stress that this week. I didn't really stress that before, that without a doubt in my mind, this is not a non-lordship person at judgment who's pleading this. They don't qualify as one who held to easy beliefism, but one really who sought to prove out what he claimed he believed. We looked at what it means when we use the words condition or conditions. Now, I mentioned last week that we use these words a lot. I think everybody here knew what we meant, but I wanted to, for Sermon Audio and whoever else, to define these things. I just don't want to leave the definitions up to other people that are hearing this, because I want to I want people to know what I mean when I say it, but conditions or salvation that's conditional is one where you are adding something to grace to fulfill the outcome as the result of being accepted by God by that condition. And we saw that a condition was a work. And really under the umbrella of what's called Christianity, most people hold to a grace plus works system. And this is kind of a deceitful thing. It's more hidden because they use the language of grace, but they're always adding something. And they'll even say it's not by works, but yet they'll talk about conditions. And they try to fly under the radar every which way. And this is why we need to be aware of this language and be able to dispel it from the scripture of the intent and the motive, the ground of salvation, all these different things we need to know. We saw that Christ is the end of the law. The Lord Jesus Christ is the end of the law for righteousness. He is the Lord our righteousness. So he's the end of the law for righteousness in that he fulfilled it, he satisfied it, he honored it, and he magnified it, the law. He's the only one qualified to put his hands on the law and deal with the law. Nobody else is qualified. And he did all the right things up to the standard of God concerning the law. We looked at the fact that lordship salvationists last week, we saw that they judge saved and lost by the law and not the gospel. We went to the first part of Matthew chapter seven. We saw a description there on how not to judge. And this is how they judge, exactly how they're told not to judge in the beginning of this very chapter. I mean, this is one of their star chapters that they use. We saw that this first section of Romans 7 forbids judging by the law. And we also went to Romans 2, a parallel passage, same idea that shows not to judge by the law. And there, Romans 2, it says, when you judge by the law, you condemn yourself. We've been over that before, and it was pretty easy to see. We investigated what the law really says. And I always mention that, you know, I talk about these people are doing different things with the law. And I always go back to our study in Galatians that we did a few years ago. And this one verse really stuck with me. You hear what Paul said to him, well, do you hear what the law says? I don't think you hear what the law says. You wouldn't be doing what you're doing with the law. And then, of course, the verse that we probably have memorized, for as many as under the works of the law are under the curse because it is written, curse it is everyone that continues not in all things which are written in the book of the law to do them. God requires perfection out of everybody all the time, every day, in every way, nonstop. If you can't meet that standard, you better get some kind of righteousness outside of yourself. And it's clear that we don't meet that standard. We're born already not making the standard. That's what total depravity is all about. So we need to go further today in showing this craftiness in some of their teaching and some of their language and deceitfulness of bringing the law back as a means Even after it's used as a schoolmaster, what's considered a tutor or a trainer, which the scripture says that is okay to do the law with when you're dealing with people before they're converted, is you show them they are lawbreakers, and when that law is used as a schoolmaster, it's said, we're done with the schoolmaster. It points to Christ, and the Spirit points to Christ. That's his job, to testify of Christ. But these people are bringing the law back in and causing all kinds of trouble. And we'll talk about what some of that trouble is. Now, I want to quote from, and I know everybody's really excited about listening to me quote from a Confession of Faith that, especially the part I don't agree with, but some of you may have never heard this, but it's the Westminster Confession of Faith on sanctification. Now, the Westminster Confession of Faith has some really, really good stuff in it. A lot of good stuff. This is one part here that I disagree with. And by the way, the Baptist version, this is like a Presbyterian or Reformed confession, the Baptist version of this is the 1689, and this part here about sanctification didn't change one bit. They just brought it right over to the Baptist view. The 1689 has some things changed like baptism and different things like that But in this thing they all agree on the same thing and I just wanted to just a couple paragraphs section 1 on sanctification and There are some true statements within this statement. I'm getting ready to read and So section one on sanctification, they who are effectually called and regenerated, having a new heart and a new spirit created in them, are further sanctified really and personally. Now, I mean, you can define it however you want if it's not explained. They are further sanctified really and personally. You know, I ask myself, is this where personal righteousness comes from that some talk about? Are they talking about a righteousness inside of you versus a righteousness imputed? When they talk about their effects, they're called regenerated. A new heart, a new spirit given to them is that initial monergistic spirit sanctification. And now are they talking about the process of progressive sanctification? I mean, I don't have the Westminster divines in front of me to talk to him about and ask him questions, and there's all kind of commentary written on this by some of those guys, and I'm not going to take the time to read it. But it goes on, it says, though the virtue of Christ's death and resurrection, by his word and spirit dwelling in them, the dominion of the whole body of sin is destroyed, and the several lusts thereof more and more weakened and mortified." So this is the part I think where they say you sin less and less and less. That seems pretty clear what is meant there about that. And they more and more are quickened and strengthened in all saving graces to the practice of true holiness without which no man can see the Lord. I think that last part's pretty clear that they put all these things of sinning less and getting holier and if that doesn't happen you're not going to see the Lord. So they put that conditional aspect in there. Section 2. and this is a smaller section that will be done. This sanctification is throughout the whole man, yet imperfect in this life. Now, I think that's blasphemy, first of all. You have sanctification, which is part of salvation, and you have someone saying that part of salvation that's supposed to be done by God is imperfect. I don't care if you say, when you put it in time, that destroys the efficacy of the grace of God. There's no part of salvation that's imperfect. This sanctification is throughout the whole man, yet imperfect in this life. There abideth still some remnants of corruption in every part, whence ariseth a continual and incoctable war The flesh lusting against the spirit, and the spirit against the flesh." Unquote. Now, the part that I read there at the beginning of Section 2, the sanctification is throughout the whole man, yet imperfect in this life, they have to be talking about a sanctification you have your hands on. I'm giving them the benefit of the doubt here, that that's what they're talking about, and they're specifically talking about a synergistic progressive, personal holiness that they run, of course they'll say, with the help of God, they'll do that. Because they can't be talking about monergistic, definitive, already done sanctification. If they are, then they've got more problems than I thought, if they're calling it imperfect. So you see here in this language, there's a similar thing that happens among those who believe lordship salvation the way that it's explained out by a lot of these guys. Similar thing that's happening as did in the churches of Galatia. Remember, we studied that book verse by verse. Really took our time and looked at it. And again, they always say, look, we're not talking about justification. We're talking about sanctification. And I say again, sanctification is part of salvation. And it's part of salvation that God does. But yet they want to inject themselves into it. So what I saw in this area, and maybe you guys can really kind of think about this and see if you think this is what's going on among these groups and these people that hold to this. Like in Galatia, there was pressure among the churches and the people. All these peers that were affecting each other, there was pressure putting people in guilt. It had effects of accusing, and it affected the conscience. It caused fear, it caused doubt, which is lack of assurance, which is sin. Making their hearers look more inward rather than to the cross Go ahead and turn to keep your place there and turn to Galatians chapter 3 I'm gonna read three verses and then we'll go to Galatians chapter 4 for another verse Now again, I know they're gonna say well, I keep telling you Scott. This is this is about justification not sanctification. I Mean the way this reads here this hat and in my opinion it is this really applies O foolish Galatians, who has bewitched you that you should not obey the truth, before whose eyes Jesus Christ has been evidently set forth and crucified among you? This only would I learn of you. Received you the Spirit by the works of the law or by the hearing of faith? Here's the verse here that I think that is the clearest one that seems to match what they're doing. Are you so foolish that having begun in the Spirit, are you now made perfect in the flesh? Now of all the things that we've talked about, these methods and their focus, it will cost you everything. Some of you, I don't know if you watched the video, but I quoted some of the video. It's not a focus on the cross. When you take your eyes off of the cross of Christ, then you are working on the platform of the flesh. There's no positive things that will ever come out of that. So this makes people toe the line in what they think the narrow way is with the law and it makes people feel excluded, fearful and excluded. Turn to chapter 4 of Galatians. Have you ever known anybody that tries to make you fearful and excluded by accusing you? I know you've told me some stories and I've experienced that too. Because you're not a good scribe or Pharisee and you're not up to their level as they judge your fruits, then they try to exclude you by lifting themselves up and kind of like say, God, I thank you that I'm not like other men. In verse 17 of Galatians, I think this is where Paul really was getting their attention. And Paul's focus was the authority of scripture. What sayeth the scripture? And he was always saying that. Let's see what the word God says. And in the beginning of Galatians, he says, you know, I'm not a man pleaser. I didn't get this gospel from man. And I'm not here to please man. So in other words, I'm not worried about trends. I'm not worried about peer pressure. I'm not worried about reputation. Because when he preached grace, he anticipated already the accusation. Should we sin that grace may abound? Paul was never called a legalist. He was always accused or implied that he was an antinomian because he preached grace. I heard one time Al Martin, are you familiar with him, Dan? Yeah, I do. I heard him say in a message that he would much rather be accused of being a legalist than an antinomian. Well, I mean, that kind of gives it away, right? If you preach grace, if you preach the gospel, which is the person and work of Christ, apart from anything anybody does, the historic accomplished work of Christ, pure sovereign grace. If you preach that, the accusation is, and you preach the sufficiency of it, that his work and his person is enough. to save and end of it by itself. And you have people saying, but don't you have, stop, we're talking about the gospel. We're not talking about what you do with it, how you react to it, how you're the catalyst, the part B to his part A. It is a work objectively outside of yourself and you don't mess with it. It's done. It's too late for you to mess with it. It's either he either died for you or he didn't. And you can't affect it. So when a person preaches like that, they will be accused of being an antinomian. And those are the type accusations that Paul anticipated. And actually in Romans, he said, I think it was chapter 3, before he goes into the four nuns, I think it was verse 8. talked about how that it's been reported of us saying that let's go ahead and sin that good will happen sort of like let's sin that grace may abound same idea and he condemned those people for saying that or condemned people that would hold to that and he said that's not what we're all about but that's the accusation from the self-righteous Chapter 4 and verse 17, he's talking about these false brethren that crept in with their works of the law, circumcision, dietary laws, and keeping of days. And again, cloaked in a rich tradition of Judaism with all the fathers, you know, Abraham, Moses, all that sort of stuff. And these people were snooty and looking down their nose and in a way were hateful. They were holier than everybody else and they would let people know about it. And if you're not in the club, then you're in trouble. Verse 17, they are zealous for you, but not well. But they only desire to shut you out that you be zealous to them, peer pressure. It's like they're trying to get these people to come to their side and meet to their standard and fall under this system of their judgment and pressure them so much that they would be afraid and be zealous to stay in the club that Paul described that that's not where freedom's at. It's not in fear. It's not in guilt. It's not in judgment. It's in grace. It's in peace. It's in the blood of Christ. It's by forgiveness. And these are your incentives and motivations to serve God after that platform, that foundation is taken care of. Now, I am more afraid, personally, of the Lord saying, depart from me, than somebody self-righteous saying, depart from me. I mean you gotta make that choice and that's a smart choice. Somebody says you're excluded. I'm gonna say I'm used to that. I don't care. Nothing new on me. You're kicked out of the holy club. Did you know that John Wesley had a club called the Holy Club? I'm not kidding you. Can't make this stuff up. Of course, progressive sanctification. I'm holier than you. This guy's holier than that guy. Comparing yourselves amongst yourself. Paul said it's not wise. Right? Christ is the one that's the standard. So you start talking about sin, you start talking about the law. Hey, do you hear what the law says? And they say, well, you know, everybody's a sinner, but I don't practice sin. You ever hear that one? I don't practice sin. You know, and then you start kind of saying, do you sin every day? I'll at least commit one sin a day. One guy told me 50. And if 50 sins a day, every day for the rest of his life is not practicing sin, I have no idea what it is. Right? Or they say, sin is not a pattern of life for me. You got a weird way of looking at patterns, dude, because you are sinning every day. I see a pattern here. Right? I see a pattern developing. Sin, sin, sin, sin. Claiming you're repentant, what's wrong with your repentance? If your repentance somehow implies that it's turning away from sin and not sinning anymore, and hating sin, not wanting to sin, and not sinning, and sinning less and less and less, I see a pattern and a practice. So they take those things of repentance and pervert them into something they're not, making them conditional, and making them being a part of the merit of the ground of salvation. and making them to be the focus of assurance. They turn around and make what is inside them the object of their faith. Again, the Pharisee stood thus with himself and prayed to God, God, I thank you that I am not like other men. Again, judging by the law, which only condemns the one doing the judgment. That's all judging by the law ever does. Because you are inserting yourself back under the curse. You're saying, okay, I'm going to play this game again. You committed adultery. You're condemning yourself. You have stolen. You don't love your neighbor as yourself. You don't love the Lord thy God with all thy heart. You get the idea. So we come down to the question, is the law the rule of life for the believer? These people in the Lordship crowd say that the law is the rule of life for the believer. Now, nobody usually stops and says, well, can you define rule of life? Rule has the idea of dominion or being over and you being under, dictating. Is the law the rule of life for the believer? Not even considering non-believer, for the believer. Now we know the scripture distinctly teaches us that we're not justified by the deeds of the law. And I believe the scripture goes further and talks about that the law is not our rule of life. Several different ways to talk about that, which we have, how that we looked at some verses before, how that the law is not for the righteous one, but for sinners. And it's, we talked about how that's used in society to keep people in check. But those that have been justified are under a different authority and under a different rule. We are dead to the law and we are married to Christ, Romans 7. It is said that we are under grace and not law. There are many other scriptures that we have looked at and still will. The law can only kill. So it can't really be the rule of life if all it does is kill. In the Old Testament, it was called the administration of death. We who are saved are under grace. Grace is the rule of life. Grace says that, of course, we are only righteous and we are only kept and preserved by Christ, by the grace of Christ, by the merit and the value of who He is and His person. So not only are we saved by grace, we're also told to stand in grace, stand in the liberty which you have in Christ. That's what Paul said in Galatians. We are said that we grow in grace. This whole other system talks about that you would really grow in the law, right? Just the language is so opposite from what the scripture says. And again, sometimes we have to stop every so often and say, Are we to obey God? Yes. Are we to do good works? Yes. Are we to bear fruit? Yes. Will God's people do all those things? Yes. Scripture says they will. God has decreed that they will. And you know what? They do. All of them do. Now, it might not be good enough for everybody else, but they do. You might not be able to see it, just bling, but it's there. And some of this stuff might be going on when those people are not around anybody because they've been taught not to do things in front of people for a righteousness or to be seen of men. So there's all kind of things to consider there. But there is fruit. Good trees only produce good fruit. Bad trees produce bad fruit. It was a bad tree all he did at the judgment. He spit out bad fruit because it was self-righteous dead works which was fruit unto death in the end. He was under the curse. He put himself back under that system of the law, and that's what he was pleading. His deeds under the law was what he was pleading at judgment. That's crazy. If you can see anything what the scripture says, that's the most nuts thing you can do. We know that God's people are like that publican that would not even look up that says, you know, I need to propitiate. I need mercy. Have mercy on me. I need a propitiation. I need Christ, the one who propitiated for sin and satisfied law and justice for me. That's complete opposite of what most people are saying. He's saying, I want someone that took care of the law that was against me. And the other people are saying, here's the law stuff I did. It's the opposite, complete opposite. So anybody that's trying to put believers back under the law as a rule, they're really tearing down the foundations of the faith. They're chipping away at the foundations of the faith. The Lord Jesus Christ is our life and our rule of life. So I can think of three things to spit out when we talk about a rule, and they're all connected. Grace, Christ, and the gospel. And really, those are synonymous terms, really, because they're so interrelated. And this is where our hope is, because if it's not the gospel, Christ, and grace, if we step outside of those bounds, we are only in trouble. We are hidden in Christ. That is our safety. The law can only kill and curse, Christ is our life and righteousness. He took on our curse, this curse that we know about and we're trying to avoid. He took it on as he hung on the tree. And as a result, who can lay anything to the charge of God's elect? And the Lordship person says, you know what? I busted you. The next verse, it says, it's God that justifies. And we're not talking about justification. We're talking about sanctification. Okay. Let's change it. Let's say the scripture says, and this is a legitimate question, who can lay anything to the charge of God's elect? Who is it that sanctifies? What are you going to say? Me? It's God that sanctifies. Go ahead and change it up if you want. It's God that sanctifies. It's not man. It's not God and man. It is God. Sanctification is by sovereign grace. It's by God alone. Now, we're starting to dip into our text talking about the rock. I thought we'd been here quicker. But our text in Matthew, verse 24, it says, Whosoever hears these sayings of mine and does them, I will liken him to a wise man who built his house upon the rock. And the rains descended and the floods came and the winds blew and beat upon that house and it fell not. It did not fall. Now, notice this word here. For, or because, why didn't it fall? This is right here the key to interpreting this. Why didn't it fall? It was found upon a rock. It didn't say the guy did real good in some things. The rock is not the person, it's the person of Christ. The little word for means because. The reason it didn't fall is because. It was found upon rock. And we know that rock is Christ. Christ is that rock and foundation. Now, there's just a few more minutes left. I want to look at a few of these verses. So we'll just kind of start to dip in here. We know there's some verses. I'll quote this. Everybody probably knows this. First Corinthians 311. For any other foundation can no one lay. than the one being laid who is Jesus Christ. We're talking about a foundation, a rock, a cornerstone, things of this nature that show that we're definitely talking about Christ. And most of these texts do come right out and say this is who we're talking about. And I want us to, the last point here, pick up on this. It not only means that Christ is the only exclusive way to God. That's one point. Christ is the only way. But salvation being by him alone as the only way. Do you see the difference? It's different in stating it that way. Christ is the only way to the Father. He's the avenue. There's one God. God demands that you go through Christ. So Christ is the only way to the Father. But in that teaching that Christ is the only way to the Father, that salvation is in him alone as far as him doing it alone by himself without you being involved, without your help. Now, that extra part is really an offensive part to people that claim to believe what we believe, because if Some of these lordship people hear me say that. What I'm doing is I'm chipping away at people like John Wesley, some of these people like A.W. Tozer, some of these other Armenians that were real, real, real, real, real big on holiness that they look up to and they brag about. And they said, well, I'd rather hang with those guys than these cold Calvinists, which they're implying, antinomian, hyper-Calvinist, or both. These guys knew what they were talking about when it comes to regeneration and sanctification. They were on fire. You know what? They didn't believe in Christ alone, that he did it by himself. So when we start talking about that, we're hurting their heroes who were self-righteous. And what they're doing is admitting that they're tolerant of a different gospel, which they'll never admits a different gospel. But what they're saying is any lordship guy that looks up to John Wesley and any other Armenian as being some kind of like guy that hit it out of the park when it come to holiness, they're saying they believe the same gospel. And if anybody believed a false gospel, it was John Wesley. He hated what we teach, despised it. One more text we can go to, Acts 4, and we'll conclude with this. Our text in Matthew drives us back to Christ's teaching. He's driving us back to Himself, talking about Himself. Talking about the ground of salvation. Talking about all of salvation. He's talking about grace. And here in Acts 4, verse 11, He's talking about this stone, which is really the same as a rock. This is the stone which you builders have counted worthless." I think some verses say disallow. Builders have counted worthless and he has become the head of the corner. He's the chief cornerstone, in other words. And there is salvation in no other one because there is no other name under heaven given among men by which we must be saved. So here it identifies him as being the stone that was rejected. Other places it talks about the stone of stumbling. We'll address that next message deeper. But the very one that's rejected, and this harmonizes perfectly with texts in 1 Corinthians where it talks about the gospel's foolishness unto them that perish. In other words, by nature, people hate Christ. They can't accept Something done by free grace because they're so self-righteous. They have to affect it and they look upon him as Really they imply your work is really not good enough I'm going to supplement it by what I did which is a spit in the face to the glory of God But the other the others they they discounted this this they disallowed it They said this stone is not going to be in this building, but it says that it's become the very head and chief cornerstone and And then further, this is the only one. There's no other way. There's only one name. This is real lordship here. This is real lordship. No strings attached. No conditions. No adding to, no helping out because there's something lacking. The sufficiency to save is in Christ alone. There is no strange fire that will be offered on the altar to supplement There's no bringing our fruits and vegetables to the altar where there should be blood. All this stuff is dangerous. It's death. People aren't hearing what the law says. Christ became our curse, if you're a believer in him. And he took that away. He nailed all that stuff to the cross. My sin of the bliss of this glorious thought, my sin Not in part, but the whole. It's gone. It's nailed to the cross and I bear it no more. But that's not good enough for some of these people. They want to put your feet back under the fire of the law and make you scared and make you doubt. And somehow, I don't know if they're picking up on the rich tradition of some of the Puritans that were out of their mind in this stuff. Not all of them, but some of them. They were just flat out to lunch on grace. They talked a big talk with language, but they brought in some of the biggest giganticus conditions. I'm going to cut that word out, giganticus, when I edit. It was bad, is what I'm saying. Maybe I'll leave that in for Capitol. People are going to laugh at the end of the sermon. I'm going to stop there. Oh, one thing, some lady from Sermon Audio wrote an email to Sermon Audio, and I got a notification that says that she shared a sermon through an email, and then there was a comment said that she really wishes that she could hear the questions and comments. at the end of the message, which sometimes is not feasible. I know if there's a short question, I can repeat it and answer it, but maybe we can refine that a little bit better. I mean, this microphone doesn't pick up everything, but if there's something that's a decent point, maybe you guys remind me to repeat it and I'll put it on here. So I think those little extras, it keeps people more interested because maybe they're thinking the same thing that some of you guys asked during the message, I'm not sure. But anyway, we're getting, every now and then we do get feedback from Sermon Audio. It's encouraging when people, we know that they're looking at our stuff because we pay money to have it on Sermon Audio. Some of these guys coming out of Lordship Salvation, what's most exciting is they say, can I call you and talk to you a minute? And they're wanting to talk about some of these details that they're reading, but they're not here and they can't ask personal questions about this stuff. And it's like, go ahead, you know, and I'll just sit there. I don't care how long it takes, you know, talk and talk and talk, get this out, get your questions out. And I want to help you as much as I can. Yeah, yeah, and when you called me there's a cemetery in Ross I knew if I went another mile down the road I'd lose reception I sat in a cemetery and talked to you for 45 minutes Yeah, Ross Cemetery, but I mean those are to me their cherished times I'll never forget and