His right hand and His arm most holy, the victory to Him have brought. The Lord has published His salvation. His righteousness has He made known. He showed to every heathen nation that judgment issues from His throne. The first and the second stanza, 424. It's time to let go. O come, O come, O come, to Bethlehem. Oh, say does that star-spangled banner yet wave The scripture reading this evening is Matthew 22. We mention to you Matthew 22 and we will read from verse 1 till 22. But first we will confess with heart and mind the 12 articles of our undoubted Christian faith. I believe in God the Father Almighty, maker of heaven and earth. And in Jesus Christ, his only begotten Son, our Lord, who was conceived by the Holy Ghost, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, dead, and buried, he descended into hell. The third day he arose again from the dead. He ascended into heaven and sitteth at the right hand of God the Father Almighty. From thence he shall come to judge the quick and the dead. I believe in the Holy Ghost. I believe one holy Catholic Church, the communion of saints, the forgiveness of sins, the resurrection of the body, and the life everlasting. Amen. Matthew 22. And Jesus answered and spake unto them again by parables, and said, The kingdom of heaven is like unto a certain king which made a marriage for his son, and sent forth his servants to call them that were bidden to the wedding, and they would not come. Again he sent forth other servants, saying, Tell them which are bidden, Behold, I have prepared my dinner, My oxen and my fatlings are killed, and all things are ready. Come unto the marriage.' But they made light of it, and went their ways, one to his farm, another to his merchandise. And the remnant took his servants, and entreated them spitefully, and slew them. But when the king heard thereof, he was wroth, and he sent forth his armies, and destroyed those murderers, and burned up their city. Then saith he to his servants, The wedding is ready, but they which were bidden were not worthy. Go ye therefore into the highways, and as many as ye shall find bid to the marriage. So those servants went out into the highways and gathered together all as many as they found, both bad and good, and the wedding was furnished with guests. And when the king Came in to see the guests, he saw there a man which had not on a wedding garment. And he said unto him, Friend, how camest thou in hither, not having a wedding garment? And he was speechless. Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness. There shall be weeping and gnashing of teeth. For many are called, but few are chosen.' Then went the Pharisees unto counsel, how they might entangle him in his talk. And they sent out unto him their disciples with the Herodians, saying, Master, we know that thou art true, and teachest the way of God in truth. Neither carest thou for any man, for thou regardest not the person of men. Tell us, therefore, what thinkest thou? Is it lawful to give tribute unto Caesar or not?' But Jesus perceived their wickedness and said, Why tempt ye me, ye hypocrites? Show me the tribute money. And they brought unto him a penny, and he saith unto them, Whose is this image and superscription? They say unto him, Caesars. Then saith he unto them, render therefore unto Caesar the things that are Caesar's, and unto God the things that are God's. When they heard these words, they marveled and left him and went their way. Till thus far the scripture reading, shall we call on the name of the Lord in prayer. O Lord, it is to Thee that we would draw near again in the evening of this workday. We have been spared through another day, and now we may come together to hear Thy word. What a privilege it is that we have thy Word, thy revelation to mankind. For in it thou dost reveal thyself, who thou art. But thy Word also teaches us who we are. and how that through the fall in Adam we have all become corrupt. Thy word says there is nothing good in us, that there is not one good, not even one. O give that we, all of us, may include ourselves in that number. But oh, could it be that we could also include ourselves in the number of those redeemed by the blood of the lame? Oh, wilt thou work savingly in the hearts of each one? Oh, we come up every week again And we pray that we won't come up every time out of habit, but that there would truly be a hungering and a thirsting after Thy righteousness. And so we pray that we wouldn't be satisfied with living an orthodox life, and agreeing with an orthodox creed, but give us to see that in us there is nothing good, and that we would flee to thee with all our sin and guilt. For there is nothing else we can bring to thee. For all our own righteousnesses are as filthy rags. But we must confess it is a hard thing to learn that we are born in sin and conceived in iniquity. We are proud and by nature think ourselves capable. But will thou show us our weakness and our inability? O grant faith. For tonight we again will hear of thy willingness and of thy power to save, to the uttermost, all those who come unto thee. Oh, wilt thou apply the word that is read? Will Thou also be with those who are sick, those who can't gather with us anymore because of old age? O Lord, will Thou remember them in mercy? Will Thou Be with the pastor whom thou hast given us. O will thou bring him here safely with his family. O will thou make all things work out that he may come on the day planned. Will thou prosper thy church, we pray thee, all over the world. For we see, especially in the Western world, a great decline in the church. and how that thy word is not acknowledged or recognized among our leaders anymore. But that it is dreamt upon, and laws are made which are contrary to thy word, O Lord wilt thou Graciously forgive our sins as a nation, O turn to us yet in mercy. Will Thou bless our gathering together here this evening, and grant that all may be done to Thy honour, and we ask this For Jesus' sake alone. Amen. We will continue this service with singing Psalter 179. Let God arise and by his might, let all his foes be put to flight. But, O ye righteous, gladly sing, Exult before your God and King. All the stanzas of Psalter 179. you You. The last time we finished with reading Christ receiving sinners. And the last part was explaining the word cometh. And now we begin with returning sinners will not be cast out. And him that cometh to me I will in no wise cast out. John 6, verse 37. And him that cometh. There are two sorts of sinners that are coming to Jesus Christ. Firstly, him that has never, until of late, at all begun to come. Secondly, him that came formerly, and after that went back, but has since reconsidered and is now coming again. Both these sorts of sinners are intended by the hymn in the text, as is evident, because both are now the coming sinner and him that cometh. For the first of these, the sinner that has never until of late begun to come, his way is easier. I do not say more plain and open to come to Christ than is the other. those last ones not having the clog of a guilty conscience for the sin of backsliding hanging at their heels. But all the encouragement of the gospel with all the invitations it contains to coming sinners are as free and as open to the one as to the other, so that they may with the same freedom and liberty as from the word, both alike claim interest in the promise, all things are ready. all things for the coming backsliders, as well as for the others. Come to the wedding, and let him that is athirst come." Matthew 22, verse 1 till 4. But having spoken to the first of these already, I shall here pass it by and shall speak a word or two to him that is coming after backsliding to Jesus Christ for life. Your way, O sinner of a double die, your way is open to come to Jesus Christ. I mean you, whose heart, after long backsliding, thinks of turning to him again. Your way, I say, is open to him as is the way of the other sorts of comers, as appears by what follows. Because the text makes no exception against you, it does not say and any hymn except a backslider, any hymn except him. The text does not thus object, but indefinitely opens wide its golden arms to every coming soul without the least exception. Therefore, you may come. And take heed that you shut not that door against your soul by unbelief, which God has opened by his grace. No, the text is so far from accepting against your coming that it strongly suggests that you are one of the souls intended. O coming backslider! Otherwise, what need would there be for that clause to have been so inserted? I will in no wise cast out. As if it was said, though those that come now are such as have formerly backslidden, I will In no wise cast away the fornicator, the covetous, the railer, the drunkard, or other common sinners, nor yet the backslider. That the backslider is intended is evident, because he is sent to such backsliding ones by name. Go tell his disciples and Peter. But Peter was a godly man, true, But he was also a backslider, yes, a desperate backslider. He had denied his master once, twice, thrice, cursing and swearing that he knew him not. If this was not backsliding, if this was not a high and eminent backsliding, yes, a higher backsliding than you are capable of, I have thought amiss. Again, when David had backslidden and had committed adultery and murder in his backsliding, he must be sent to by name. And, says the text, the Lord sent Nathan unto David, and he sent him to tell him, after he had brought him to unfeigned acknowledgement, the Lord hath also put away or forgiven thy sin. This man also was far gone, He took a man's wife and killed her husband and endeavoured to cover all with a false appearance. He did this, I say, after God had exalted him and showed him great favour. Therefore, his transgression was heightened also by the prophet with mighty aggravations. Yet he was accepted, and that with gladness at the first step he took in his returning to Christ. For the first step of the backslider's return is to say, sensibly and sincerely, I have sinned. But he had no sooner said thus, but a pardon was produced, yes, thrust into his bosom. And Nathan said unto David, The Lord has also put away thy sin. As the person of the backslider is mentioned by name, so also is his sin. so that if possible, your objections against your returning to Christ may be taken out of your way. I say, your sin also is mentioned by name and mixed, as mentioned with words of grace and favor. I will heal their backsliding. I will love them freely. What do you say now, Backslider? No, further, you are not only mentioned by name and your sin by the nature of it, but you yourself, a returning backslider, are put amongst God's Israel. Return, thou backsliding Israel, saith the Lord, and I will not cause mine anger to fall upon you, for I am merciful, saith the Lord, and I will not keep anger forever. among his children, among his children to whom he is married. Turn, O backsliding children, saith the Lord, for I am married unto you.' Yes, after all this, as if his heart was so full of grace for them that he was pressed until he had uttered it before them, he adds, Return, ye backsliding children, and I will heal your backslidings. No further, the Lord has considered that the shame of your sin has stopped your mouth and made you almost a prayerless man. And therefore, he says to you, take with you words and turn to the Lord. Say unto him, take away all iniquity and receive us graciously. See his grace that he himself should put words of encouragement into the heart of a backslider. As he says in another place, I taught Ephraim to go, taking him by the arms. This is teaching him to go indeed, to hold him up by the arms, by the chin, as we say. From what has been said, I conclude, even as I said before, that the hymn in the text and hymn that cometh includes both these sorts of sinners, and therefore both should freely come. Question 1. But where does Jesus Christ in all the word of the New Testament expressly speak to a returning backslider with words of grace and peace? For what you have urged as yet from the New Testament is nothing but consequences drawn from this text. Indeed, it is A full text for carnal, ignorant sinners that come. But to me, who am a backslider, it yields but little relief. Answer. How? Only little encouragement from the text when it is said, I will in no wise cast out? What more could have been said? What is here omitted that might have been inserted to make the promise more full and free? No, take all the promises in the Bible, all the freest promises with all the variety of expressions of whatever nature or extent, and they can but amount to the expressions of this very promise, I will in no wise cast out. I will for nothing, by no means, upon no account, however they have sinned, however they have backslidden, however they have provoked, cast out the coming sinner. Question two. But you say, where does Jesus Christ, in all the words of the New Testament, speak to a returning backslider with words of grace and peace that is under the name of a backslider? Answer. Where there is such plenty of examples in receiving backsliders there is the less need for express words to that intent. One promise, as the text is, with those examples that are added, are instead of many promises. And besides, I reckon that the act of receiving is of as much, if not of more, encouragement than is a bare promise to receive. Receiving is as good as the promise. and the fulfilling of it too, so that in the Old Testament you have the promise, and in the New, the fulfilling of it, and that in various examples. Peter denied his Master once, twice, thrice, and that with open oath, yet Christ receives him again without the least hesitation or stick. Yes, he slips, stumbles, falls again, puts up a false appearance, and that to the hurt and fall of many others. But none of this does Christ make a bar to His salvation, but receives Him again at His return, as if He knew nothing of the fault. The rest of the disciples, even all of them, did backslide and leave the Lord Jesus in His greatest distress. Then all the disciples forsook Him and fled, they returned as he had foretold every one to his own and left him alone. But this also he passes over as a very light matter, not that it was so indeed in itself, but the abundance of grace that was in him did lightly roll it away. After his resurrection, when first he appeared to them, he gives them not the least rebuke, for their treacherous dealings with him, but salutes them with words of grace, saying, All hail, be not afraid, peace be to you. All power in heaven and earth is given unto me. True, he rebuked them for their unbelief, for which also you deserve the same. For it is unbelief that alone puts Christ and his benefits from us. the man that, after a large profession, lay with his father's wife, committed a high transgression, even such a one that at that day was not heard of, no, not among the Gentiles. Therefore, this was a desperate backsliding. Yet, at his return, he was received and accepted again to mercy." As you can read in 1 Corinthians, and 2 Corinthians. The thief that stole was bidden to steal no more, not at all doubting but that Christ was ready to forgive him this act of backsliding, Ephesians 4. Now all these are examples, particular instances of Christ's readiness to receive the backsliders to mercy, and observe it, examples and proofs that he has done so are, to our unbelieving hearts, stronger encouragements than bare promises that he will do so. But again, the Lord Jesus has added to these for the encouragement of returning backsliders to come to him, a call to come, and he will receive them. Therefore, New Testament backsliders have encouragement to come. A declaration of readiness to receive them that come as here in the text and in many other places is plain. Therefore, set thee up waymarks, make thee high heaps of the golden grace of the gospel. Set thine heart toward the highway, even the way which thou wentest when you did backslide. Turn again, O Virgin of Israel, Turn again to these thy cities. Jeremiah 31 verse 21. And him that cometh, he says not, and him that talks, that professes, that makes a show, a noise, or the like, but him that comes. Christ will take leave to judge who among the many that make a noise are those indeed that are coming to him. It is not him that says he comes, nor of whom others affirm that he comes, but him that Christ himself shall say does come, that is concerned in this text. When the woman that had the bloody issue came to him for cure, there were others as well as she that made a great bustle about him, that touched, yes, thronged him. but Christ could distinguish this woman from them all. And he looked round about upon them all to see her that had done this thing. He was not concerned with the thronging or touchings of the rest, for theirs were but accidental, or at best, void of that which made her touch acceptable. Therefore, Christ must be judged who they be that in truth are coming to him. Every man's ways are right in his own eyes, but the Lord weigheth the spirits. Therefore, everyone concerned must be certain of his coming to Jesus Christ. For as your coming is, so shall your salvation be. If you come indeed, your salvation shall be indeed. But if you come but in outward appearance, so shall your salvation be. but of coming, see before, as also afterwards, in the use and application. And now we pass on to the importance of the words, to me, and him that cometh to me. These words, to me, are also well to be heeded, for by them, as he secures those that come to him, so also he shows himself unconcerned with those that, in their coming, rest short to turn aside to others. For you must know that everyone that comes, comes not to Jesus Christ. Some that come, come to Moses and to his law, and there go for life. With these, Christ is not concerned. With these, his promise has not to do. Christ is become of no effect unto you, whosoever of you are justified by the law. Ye are fallen from grace. Again, some that are come came no further than to gospel ordinances and here stayed. They came not through them to Christ, neither with these is he concerned, nor will their Lord, Lord avail them anything in the great and dismal day. A man may come to and also go from the place and ordinances of worship and yet not be remembered by Christ. So I saw the wicked buried, said Solomon, who had come and gone from the place of the holy, and they were forgotten in the city where they had so done. This is also vanity. Ecclesiastes 8. to me. These words, therefore, are by Jesus Christ verily carefully put in, and serve for caution and encouragement, for caution in case we stop anywhere short of Christ in our coming, and for encouragement to those that shall in their coming come past all till they come to Jesus Christ. And him that cometh to me I will in no wise cast out. Reader, if you love your soul, take this caution kindly at the hands of Jesus Christ. You see your sickness, your wound, your necessity of salvation. Well, go not to King Jerob, for he cannot heal you, nor cure you of your wound. Take the caution, I say, lest Christ, instead of being a saviour to you, becomes a lion, a young lion to tear you and go away. There is a coming, but not to the Most High. There is a coming, but not with a whole heart, but as it were, pretending. Therefore, take the caution kindly. And him that cometh to me, Christ as a Saviour, will stand alone, because his own arm alone has brought salvation to him. He will not be joined with Moses, nor suffer John the Baptist to be tabernacled by him. I say, they must vanish, for Christ will stand alone. Yes, God the Father will have it so. Therefore, they must be parted from him, and a voice from heaven must come to bid the disciples hear only the beloved Son. Christ will not suffer any law, ordinance, statute, or judgment to be partners with him in the salvation of the sinner. No, he says not, and him that cometh to my word, but and him that cometh to me. The words of Christ, even his most blessed and free promises, such as this in the text, are not the saviour of the world. for that is Christ himself, Christ himself only. The promises, therefore, are but to encourage the coming sinner to come to Jesus Christ and not to rest in them, short of salvation by him, and him that cometh to me. The man, therefore, that comes aright casts all things behind his back and looks not at nor has his expectations from anything but the Son of God alone. As David said, my soul wait thou only upon God, for my expectation is from him. He only is my rock and my salvation. He is my defence. I shall not be moved. His eye is to Christ, his heart is to Christ, and his expectation is from him, from him only. Therefore, the man that comes to Christ is one that has had deep considerations of his own sins, slighting thoughts of his own righteousness, and high thoughts of the blood and righteousness of Jesus Christ. Yes, he sees, as I have said, more virtue in the blood of Christ to save him than there is in all his sins to damn him. He therefore sets Christ before his eyes, There is nothing in heaven or earth he knows that can save his soul and secure him from the wrath of God but Christ. That is nothing but his personal righteousness and blood. And the next point is the meaning of the words in no wise. But first we will sing Psalter 222. Psalter 222. Now to God, our strength and Savior, render praise and loudly sing, in our Father's God rejoicing, all your noblest music bring. The fourth and the fifth stanza of 222. Amen. ♪ We sing ♪ ♪ King and Father ♪ ♪ Who art in us, we sing ♪ ♪ God of our fathers ♪ ♪ Here today we sing ♪ Hear my prayers, Lord of all, what for good art thou sent to earth? The meaning of the words in no wise and him that cometh to me. I will in no wise cast out in no wise. By these words, there is firstly something expressed and secondly, something implied. That which is expressed is Christ Jesus' unchangeable resolution to save the coming sinner. I will in no wise reject him or deny him the benefit of my death and righteousness. This word, therefore, is like that which he speaks of the everlasting damnation of the sinner in hellfire. He shall by no means depart thence, that is, never, never come out again, no, not to all eternity. So that as he that is condemned into hellfire has no ground of hope for his deliverance from there, so him that comes to Christ has no ground to fear he shall ever be cast in there. Thus saith the Lord, if heaven above can be measured, and the foundations of the earth searched out beneath, I will also cast off the seed of Israel, for all that they have done, saith the Lord." Jeremiah 31. Thus saith the Lord, if my covenant be not with day and night, and if I have not appointed the ordinances of heaven and earth, then will I cast away the seed of Jacob." Jeremiah 33. But heaven cannot be measured, nor the foundation of the earth searched out beneath. His covenant is also with day and night, and he has appointed the ordinances of heaven. Therefore, he will not cast away the seed of Jacob, who are the coming ones, but will certainly save them from the dreadful wrath to come. By this, therefore, it is manifest that it is not the greatness of sin, nor the long continuance in it, nor yet the backsliding, nor the pollution of your nature, that can put a bar in against or be an hindrance of the salvation of the coming sinner. For, if indeed this could be, then would this solemn and absolute determination of the Lord Jesus of itself fall to the ground and be made of none effect. But his counsels shall stand, and he will do all his pleasure, that is, his pleasure in this, for his promise As to this irreversible conclusion arises from His pleasure, He will stand to it and will fulfill it, because it is His pleasure. Suppose that one man had the sins, or as many sins as a hundred men, and another should have a hundred times as many as he. Yet, if they came this word, I will in no wise cast out, secures them both alike. Suppose that a man has a desire to be saved, and for that purpose is coming in truth to Jesus Christ. But he, by his debauched life, has damned many in hell. Why, the door of hope is by these words set as open for him as it is for him that has not the thousands part of his transgressions. And him that cometh to me I will in no wise cast out. Suppose that a man is coming to Christ to be saved and has nothing but sin and a wasted life to bring with him. Why, let him come and welcome to Jesus Christ. He will frankly forgive him. Is not this love that passes knowledge Is not this love the wonderment of angels? And is not this love worthy of all acceptation at the hands and hearts of all coming sinners? That which is implied in the words is the hindrances in coming to Christ. The coming souls have those that continually lie at the feet of Jesus Christ to cast them off. The coming souls are afraid that those will prevail with Christ to cast them off. For these words are spoken to satisfy us and to stay up our spirits against these two dangers. I will in no wise cast out. Coming souls have those that continually lie at the feet of Jesus Christ to cast them off. And there are three things that thus bend themselves against the coming sinner. there is the devil, that accuser of the brethren, that accuses them before God day and night. The prince of darkness is unwearied in this work. He does it as you see day and night, that is, without ceasing. He continually puts in his restraining orders against you, if so be he may prevail. How did he solicit importunately against that good man Job, if possibly he might have obtained his destruction in hellfire. He objected against him that he served not God for naught, and tempted God to put forth his hand against him, urging that if he did it, he would curse him to his face. And all this, as God witnesses, he did without a cause. How did he solicit with Christ against Joshua the high priest? And he showed me Joshua, said the prophet, the high priest, standing before the angel of the Lord and Satan standing at his right hand to resist him. To resist him. That is, to prevail with the Lord Jesus Christ, to resist him. To object to the uncleanness and unlawful marriage of his sons with the Gentiles. For that was the crime that Satan laid against him. Ezra 10 verse 18. Yes, and for all I know, Joshua was also guilty of the fact. But if not of that, of crimes no wit inferior, for he was clothed with filthy garments as he stood before the angel. Neither had he one word to say in vindication of himself against all this wicked one had to say against him. But notwithstanding that, he came off well. But he might for it thank a good Lord Jesus, because he did not resist him, but to the contrary took up his cause, pleaded against the devil, excusing his infirmity, and put justifying robes upon him before his adversary's face. And the Lord said unto Satan, The Lord rebuke thee, O Satan. Even the Lord that has chosen Jerusalem rebuke thee, Is not this a brand plucked out of the fire? And he answered and spoke to those that stood before him, saying, Take away the filthy garments from him. And unto him he said, Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment. Again, how did Satan solicit against Peter when he desired to have him that he might sift him as wheat? That is, if possible, sever all grace from his heart and leave him nothing but flesh and filth, to the end that he might make the Lord Jesus loath and abhor him. Simon, Simon said Christ, Satan has desire to save you, to have you, that he may sift you as wheat. But did he prevail against him? No, but I have prayed for thee that thy faith fail not. As if he said, Simon, Satan has desired me that I would give you up to him and not only you, but all the rest of your brethren. For that is the meaning of the word you. But I will not leave you in his hand. I have prayed for you. your faith shall not fail. I will secure you to the heavenly inheritance. As Satan, so every sin of the coming sinner comes in with a voice against him, if perhaps they may prevail with Christ to cast off the soul. When Israel was coming out of Egypt to Canaan, how many times had their sins thrown them out of the mercy of God? Had not Moses as a type of Christ stood in the breach to turn away his wrath from them. Our iniquities testify against us and would certainly prevail against us to our utter rejection and damnation had we not an advocate with the Father, Jesus Christ the righteous. The sins of the old world cried them down to hell. The sin of Sodom fetched upon them fire from heaven which devoured them. The sins of the Egyptians cried them down to hell because they came not to Jesus Christ for life. Coming sinner, your sins are no wit less than any. No, perhaps they are as big as all theirs. Why is it then that you live when they are dead? and that you have a promise of pardon when they had not? Why, you are coming to Jesus Christ, and therefore sin shall not be your ruin. As Satan and sin, so the law of Moses, as it is a perfect holy law, has a voice against you before the face of God. There is one that accuseth you, even Moses, his law. Yes, it accuses all men that have sinned against it of transgressions. For as long as sin is sin, there will be a law to accuse for sin. But this accusation shall not prevail against the coming sinner, because it is Christ that died and that ever lives to make intercession for them that come to God by him. These things I say to accuse us before Christ Jesus, yes, and also to our own faces, if perhaps they might prevail against us. By these words, I will in no wise cast out secure the coming sinner from them all. The coming sinner is not saved because there is none that comes in against him, but because the Lord Jesus will not hear their accusations, will not cast out the coming sinner. When Shimei came down to meet King David and to ask for pardon for his rebellion, upstarts Abishai and puts in his argument to stop proceedings, saying, shall not Shimei die for this? This is the case of him that comes to Christ. He has this Abishai and that Abishai. that presently step in against him, saying, Shall not this rebel sin to destroy him in hell? Read further. But David answered, What have I to do with you, ye sons of Zeruiah, that you should this day be adversaries unto me? Shall there any man be put to death this day in Israel? For do not I know that I am king this day over Israel? That is Christ's answer by the text to all that accuse the coming Shemaites. What have I to do with you that accuse the coming sinners to me? I count you adversaries that are against my showing mercy to them. Do not I know that I am exalted this day to be king of righteousness and king of peace? I will in no wise cast them out. But again, these words do closely imply that the coming souls are afraid that these accusers will prevail against them, as is evident because the text is spoken for their relief and succor. That would not be needed if they that are coming were not subject to fear and despair on this account. Alas, there is guilt. and the curse lies upon the conscience of the coming sinner. Besides, he is conscious to himself what a villain, what a wretch he has been against God and Christ. Also, he now knows by woeful experience how he has been at Satan's back and at the motion of every lust. He has now also new thoughts of the holiness and justice of God. Also, he feels that he cannot stop sinning against him, for the motions of sins, which are by the law, still work in his members to bring forth fruit unto death. But none of this needs to be a discouragement, since we have so good, so tenderhearted, and so faithful a Jesus to come to, who will rather overthrow heaven and earth than suffer a tittle of this text to fail, and him that cometh to me I will in no wise cast out. Amen. Shall we pray? O Lord, how many words need to be used. And still so much unbelief. O wilt thou grant a looking away from self, a loathing of self, and a coming to thee? O give us grace to see who we are. but grant also grace to flee to Thee. O Thou art mighty to save, and Thou dost not send coming ones away. O wilt Thou give that those coming would not rest until they enter that city of refuge where the manslayer has no power. O give each one to see the need to close with Christ. O wilt thou open our eyes to see. We read in Thy Word that the opening of Thy Word gives light, and so we pray that Thou would open the Word for each one of us. Will Thou also watch over and spare each one of us on our way home? And grant that we may meet one another again on the coming Sabbath day. And we ask this for Jesus' sake alone. Amen. In closing, we will sing Psalter 291. 291, their God and Savior, they for God, their helper and their stay. But Moses pled the promised grace and turned God's wrath away. The first, the 11th, and the 12th stanza of Psalter 291. you I'll see you tomorrow. We will close with a prayer of the doxology. May the grace of Christ the Savior and the Father's boundless love with the Holy Spirit's favor rest upon us from above. Amen.