We'll turn with me once again to the tiny book of Jude, where our study will focus on verse one. Some of you might be saying, well, we did verse one last week. Nope, we didn't do all of verse one last week. This is one of those passages of scripture, as the Puritans used to say, that is theologically pregnant. That is, it's just overflowing with important material for us to consider. But in our last study, you'll recall that we talked about the first part of Jude's introduction, namely his identity as both the brother of James, which would make him a half-brother of Jesus as well, and his self-designation as a bondservant or literally a slave of Jesus Christ. In verse 1b, we learn a little bit more concerning to whom Jude was writing. As we noted last week, there are no specific names given here. There are no specific churches in mind, it seems, but Jude does have a certain audience in mind. He addresses his letter, quote, to those who are the called, beloved in God the Father, and kept for Jesus Christ. When I first read that, I immediately knew that that would be the limit to what we would be able to cover tonight. And I've entitled this message called loved and kept. It's one of those passages that kind of preaches itself. Uh, it's so rich, but just so you're aware, There have been some translational difficulties posed by this verse. And if you read into this a bit, you'll find that some Greek scholars contend that Jude was writing to those who are called, and others insist that he's writing to a group of people called the called. Some maintain that Jude says we're loved by God, and others say that we're, to read that as being loved in God. The father some argue that were kept for Christ while others argue that were kept in Christ And to all of those things I'd just simply say amen All of those things are true Now I will fall on one side of that argument tonight and you'll see what side that is as we go through this but none of those commentators are wrong and I mean, this is exactly what Jude says in one form or another. Now, again, don't let that bother you because this is really not a problem that we're to be concerned overly about. Now think about it this way. Those who are called can certainly be classified as what? The called, right? We're very much loved both by God the Father and in God the Father. Likewise, we're kept both in Christ and for Christ. No matter what prepositions you prefer to insert here, what Jude gives us in this seemingly mundane salutation are three of our most treasured defining characteristics as believers. We are called, we are loved, and we are kept. What I want to do with the time that remains tonight, I want to look at each one of these things in a little more depth. Now we've looked at the first of these in considerable length, especially in our studies of Romans chapters one through nine, right? But since we're once again confronted with the doctrine this evening, let's just spend a little time reminding ourselves of what It entails, Jude addresses his letter to the called, or as the ESV says, to those who have been called. The Greek word used here, as you probably already know, is a variation of the word kaleo, which means to call, to call out something or to summon someone. In its noun form, it always refers to the one who has been called by another. In fact, the church as an entity, as an institution, is called the ekklesia in scripture. That comes from two words, ek, which is a prefix meaning out of, and kleo, which means to call. So the church is defined in scripture as those called out ones, those who have been called out from among the world around them. So again, we can see this principle of being called used even in what the church is designated as in Scripture. Now, as I just said, we've seen Paul's use of this concept throughout his letter to the Romans. For example, in the Romans 8 28 passage, which we've only recently discussed, Paul assures us that God causes all things to work together for good To whom? To those who are the called, those who are called according to his purpose. In Romans 9 24, Paul says that both Jews and Gentiles have been called unto salvation by God. He also uses the same language elsewhere. In Ephesians 4 1, he reminds his audience of the need to, quote, walk in a manner worthy of the calling with which they had been called, right? So you see this theme recurring throughout Paul's writings. In 1 Timothy 6, 12, Paul encourages his young protege, Timothy, saying, fight the good fight, take hold of the eternal life to which you were called. In 2 Timothy 1.9, he encourages Timothy yet again, reminding him that it was God, quote, who has saved us and called us with a holy calling, not according to our works, but according to his own purpose and grace, which was granted us in Christ Jesus from all eternity. Now, Paul's not the only one who was fond of this concept. The apostle Peter also uses this same terminology in his own writings. In 1 Peter 1, 14 and 15, for example, he exhorts his readers saying this, as obedient children, do not be conformed to the former lusts which were yours in ignorance, but like the Holy One who called you, be holy yourselves also in all your behavior. In 1 Peter 2, 9, he reminds them that they are a chosen race, a royal priesthood, a holy nation, a people for God's own possession, so that they might proclaim the excellencies of him who called them out of darkness and into his marvelous light. Down in verse 21 of that same passage, he reminds them that they had been called for the specific purpose of walking in the steps of Christ or following his example. In the next chapter, 1 Peter 3, 9, he tells them that they were called for the very purpose that they might inherit a blessing. In 1 Peter 5, 10, he tells his readers, after you have suffered for a little while, the God of all grace, who called you to his eternal glory in Christ, will himself perfect, confirm, strengthen, and establish you. And these are simply references to where the word kaleo is used. I'm not even talking about the variations of the word that exist in Scripture. I'm not talking about the principle behind the use of that terminology in Scripture, and those passages are numerous. I'm simply talking about where this word kaleo is used to describe God's sovereign call of the sinner unto himself in salvation. It's undeniable. It's undeniable that it means exactly what It seems to me, right? What is the truth being propounded here? Well, the truth being put on display here in all of these passages is the fact that if any man would be saved, he will only be saved if God is pleased to do what? To call him. to call him. We're given that wonderful example of this in the death and burial of Lazarus, right? When Jesus wanted Lazarus to come forth from the tomb while yet dead, four days in the grave, he almost was there long enough to where he began stinking. He began decomposing. I guess that was God's way of saying, we're going to make sure everybody knows he's dead, right? But when Jesus wanted him to come out of the tomb, how did he get him out of the tomb? He called him out of the tomb. That is a very apt illustration of how we are called by God's grace to salvation. God calls us from the dead to newness of life, just as he did with Lazarus. Now, still there are some who argue that this call, and I read several articles just this week, which were rather humorous. I was going to share those with you, but I decided not to, but there are some who, say that this call in scripture is actually just the general call of the gospel. They'll argue that. It's just the general call of the gospel. They insist that salvation depends on our willingness to answer the call. And they'll use some passage like, many are called, but few are chosen. Well, that's true. I mean, the gospel does have a generality to it. We preach the gospel indiscriminately. But we know the only people that will respond to that general call of the gospel are those who are effectually called by God unto salvation. They are the ones that God has granted supernaturally and sovereignly the ability to respond to his voice when he calls them. Remember what Jesus said in John chapter 10 about having his own sheep. My sheep hear my voice. You're not my sheep. Meaning what? They couldn't hear the effectual call of the gospel that was bound up in the general call. This is why we have the very closely related and equally important doctrine of election taught throughout the scriptures. How many times are those who have been called referred to as the elect? Consistently. consistently. Jesus himself uses this language in Mark chapter 13. Remember in Mark 13, he's speaking to Peter, James, John, and Andrew, and he's talking to them about the last days. And he's talking about how, how dangerous these days will be and how easy it will be for many to be led astray during these last days. And if you'll read there in Mark 13 verses 20 through 22, You'll note something very interesting about this specific group of individuals called the elect. What does he say? He said, unless the Lord had shortened those days, no life would have been saved. But for the sake of the elect whom he chose, he shortened the days. And then if anyone says to you, behold, there is the Christ or behold, he is there. Do not believe him for false Christ and false prophets will arise and show signs and wonders in order to lead astray, if possible, the elect. In other words, this is going to be such irresistible teaching. This is going to be so demonic and so satanically inspired. It's going to be so alluring that If possible, even the elect could be deceived by it. But is that possible? No, no, that's his way of saying it's not possible, but it is a strong delusion. Nonetheless, in verse 27 of that same passage, Jesus said that God will quote, send his angels and gather his elect from the four winds, from the ends of the earth to the ends of the heavens in Romans eight 33. just prior to Paul's giving us what is perhaps the most comforting, most reassuring verse in all of scripture about our assurance, right? Romans 8, 35 through 39. What does he say in Romans 8, 33? He asks this rhetorical question. He says, who will bring a charge against God's elect? It is God who justifies. What's the answer to that, by the way? Who will bring a charge against God's elect? a charge that will stick. No one. No one. The devil, the great accuser, has made it a habit, all of his existence, to accuse the elect of God. And because we are clothed in the righteous robes of Jesus Christ, all of those accusations fall on deaf ears. God doesn't entertain those, because no one can bring a charge that will stick against God's elect. In his letter to Titus, Paul writes in verse one of the first chapter, Paul, a bondservant of God and an apostle of Jesus Christ, for the sake of the faith of God's elect and their knowledge of the truth, which accords with godliness. In 2 Timothy 2.10, he tells Timothy, I endure everything for the sake of the elect. And who are these individuals known collectively as God's elect? They are those whose salvation was marked out from before the foundation of the world based on God's sovereign choice to save them. Remember the order of Seleutus, the order of salvation? Those whom he foreknew, progenosco, those whom he foreloved, He did what? He predestined. Those whom He predestined, He called. Those whom He called, He justified. Those whom He justified, He glorified. Your salvation in mine is complete, and it's complete only because God Himself did all of those things. God's elect in due time were called by God's grace unto the realization of their salvation. It's really as simple as this. It's God's election that guarantees that one will answer the call. It's God's elective process that ensures that his call will not fall on deaf ears. This is what we refer to again as the doctrine of the effectual call. Listen to Spurgeon. He wrote about this in his book, All of Grace. If you've never read that book, you really owe it to yourself to read it. But listen to what Spurgeon said. He says, God has gone so far in blessing us that it's not possible for him to run back. Paul reminds us that he has called us in the fellowship of his son, Jesus Christ. Has he called us? Then his call cannot be reversed. for the gifts and calling of God are without repentance. From the effectual call of His grace, the Lord never turns. Whom He called, them He also justified, and whom He justified, them He also glorified. This is the invariable rule of the divine procedure. Dwell much upon this partnership with the Son of God unto which you have been called, for all your hope lies there. You can never be poor while Jesus is rich, since you are in one firm with Him. Want can never assail you since you are a joint proprietor with him who is possessor of heaven and earth. You can never fail. For though one of the partners in the firm is as poor as a church mouse and in himself an utter bankrupt, who could not pay even a small amount of his heavy debts, yet the other partner is inconceivably inexhaustibly rich. In such partnership, you were raised above the depression of the times, the changes of the future, and the shock of the end of all things. The Lord has called you into fellowship of His Son, Jesus Christ, and by that act and deed, He has put you into the place of infallible safeguard. Are you thankful for the call of God? I mean, do you really understand what it means to be among the called of God? You know, my biggest fear is that we've all become so affected by this Armenian maelstrom around us. I mean, we live in a world that's full of Arminian thoughts and ideas and understandings of how salvation occurs. And so even when we hear things like, we are the called ones, we seem to pass that through a grid of some sort that we say, well, yeah, we're called, but I had a little bit to do with that because I did answer the call. I did respond. We need to banish that sort of thinking completely. You had nothing to do with your salvation whatsoever. Nothing. Again, are you grateful for God's having called you? I'll never understand, this is one of the great mysteries, I think, in the church at large today, and I don't know if it'll ever be solved, but I will never understand why so many professing believers react so violently against A, something that is so clearly expounded in scripture, and B, something as precious as the ironclad guarantee that we're saved because God has called us and ensured in the process that we would respond. Why is that so? Why do people react or recoil so violently against so precious a truth? It boggles the mind. And if you have Armenian friends and family members and neighbors, whatever, if you get into this discussion, ask them that question. What is your problem? There's more. What is your problem with the grace of God? Why can't you let grace be grace? And it only gets better, right? Now, in addition to being the called, we're also identified as beloved in God the Father. This is another well-known point of contention among many professing believers today, believe it or not. How so? Well, just think back, and you don't have to think back too far. You might have even heard it somewhere this very week. Just think back to the times you've heard someone suggest that God loves everyone in the world in the same way. Let me ask you something. And this is something that I'm ashamed to say, but at the same time I'm excited to announce, I'd never thought about this in this way. But let me ask you this, if that's the case, if God loves everyone in the same way, everyone throughout the world in the same way, then why does the word beloved, more specifically this particular variation of agapao, why does this word refer exclusively to believers? You ever thought about that? You'll never find this word used of anybody but believers in the scriptures. It's always used to describe that subset of humanity that has been called out by God. Always. Why? Why that special moniker? Why that special understanding of this group of people? If God loves everyone in the world in the same way that he loves everyone else, why? In fact, bound up in this word is the idea of preferring something or someone over others. Why does Jude use this word as a means of characterizing and identifying those who believe? Well, there's a really good reason for that. The type of love that identifies us as being beloved in God the Father, is reserved exclusively for the objects of His saving grace? That's the only possible answer. This kind of love, this kind of salvific love is only that which is experienced by the objects of God's saving grace. You remember what Jesus prayed in this regard in his high priestly prayer of John 17? Look at John 17, verses 25 and 26. John 17, verse 25. Jesus prays, O righteous Father, although the world has not known you, yet I have known you, and these have known that you sent me. and I have made your name known to them and I will make it known. Why? To what end? So that the love with which you loved me may be in them and I in them. Jesus is acknowledging via his prayer here that this is a unique kind of love. This is the kind of love that's only possessed by those for whom he has died. Again, is Jesus praying for everybody in the world at this point? No. No, He's praying for us. He's praying for the disciples. He's praying for those who are considered God's beloved as a result of His sovereign grace and favor. Now, there's something very telling in this regard in what Paul's written in Romans 9, 24 and 25. You know that passage. It's where Paul's talking about Does not the potter have the same right over the same lump of clay to make some vessels for honorable use and some for dishonorable use? These vessels for honorable use, he also calls vessels of mercy. And these are in opposition to the vessels of wrath. Vessels for dishonorable use are fit for wrath. Vessels for honorable use are fit for mercy. And it's the potter, God, who decides which are which, right? In verse 24, as we just noted a minute ago, he says that we who believe were called not from among Jews only, but also from among the Gentiles. And how does Paul further identify us in verse 25? He quotes from the prophet Hosea, and he reminds us of God's promise to do what? to call those who were not his people his people, and her who was," now get this, her who was not beloved, beloved. You see the transition point? At which we go from being not beloved to beloved. The believer is the only one who can lay claim to the salvific love of God. prior to salvation, and we don't know how this works because we've had this little discussion about, were we actually vessels of wrath, fit for destruction? Were we actually children of wrath, as Paul says in Ephesians 2, like the rest? Yeah, humanly speaking we were, because we don't know any better. We don't know how God works all of those things out in His own way. So even that's a condescension to us to help us understand. If we were elect from before the foundation of the world, there was no possibility that we would ever suffer His wrath. So how that works out, I don't know. But for the sake of argument, what we're talking about tonight, there was a time when we were not His beloved, and then we were His beloved. So those who are the recipients of God's grace and salvation are known as God's beloved and no one else. It's very telling, especially when you still have these people insisting that God loves everyone in the world with the same kind of love. No, he doesn't. This is the proof. If he loved everyone in the world with the same kind of love, then all of us in the world would be known as his beloved. Instead, what does he actually say? about those in the world, those who are lost. Well, we'll look at that in just a minute, but where do people get this idea that God loves everybody in the world? John 3.16, right? For God so loved the world that He gave His only begotten Son, that whosoever will believe in Him should not perish but have everlasting life. It's kind of like the Princess Bride thing, that verse you keep reciting, I don't think it means what you think it means, right? Because as I said on Sunday, if you'll take into account everything he said in John 3, 1 through 15, and then everything in John 3, 17 and following, you get an entirely different picture, right? Many say, well, that's a clear statement. For God so loved the world. Well, yeah, it's a clear statement if you're trying to make the point that one doesn't have to become a Jew in order to be saved. This is just John saying, look, God loves all kinds of people without distinction in regard to ethnicity, in regard to race, in regard to skin color, whatever, right? He's just saying God saves all kinds of people. But what does he go on to say in the verses that follow John 3.16? How does he describe unbelievers in John 3.17 and following? He says that they've been judged already. He says they've been judged already as those who hate the light and love the darkness because their deeds are evil. That doesn't sound like the objects of His eternal love, does it? I mean, think about it. Is that really any way to talk about the objects of one's love? No. Look elsewhere in Scripture at how God feels about the reprobate. Psalm 5.5. What are we told in Psalm 5-5? We're told that God hates all who do iniquity. Oh, wait, wait, don't you mean God hates all the iniquity that people do? No, it's not what Psalm 5-5 says. Psalm 5-5, God says, I hate all who do iniquity. Or the psalmist says, you hate all who do iniquity, right? It's not the iniquity itself that God hates, although he does. but all who do it. Psalm 11, five. We're told that the one who loves violence, God's soul hates. Hates the violence? Hates the one who does the violence. In that famous passage in Romans 9, 13, or infamous, depending on your doctrinal perspective, we're plainly told that God loved Jacob, but he hated Esau. In Ephesians 2, once again, unbelievers are referred to as children of wrath. Now just work through this with me, and this is what I expect you to be able to work through with people who insist, again, that God loves everyone with this squishy kind of general love. Think about this. Are we to believe that God has actually predestined those he loves to wrath? No. He doesn't predestine the objects of his love to wrath. So why is there such an insistence on this notion that God loves everyone in the world with the same kind of love? Well, I'll tell you why. It's because that's the only view that fits within the framework of Arminian or free will theology. If you take John 3.16 as your primary proof text, and sprinkle in a little equally tortured interpretation of 2 Peter 3, 9, you will be able to construct a doctrine in which God is seen as nothing more than a squishy, lovable, benevolent old grandfather, right? Who wants so badly for his creatures to pick him. I've even heard this coming from pulpits before. God has done his work in loving you He's just wishing beyond all hope that you'll do your work in accepting that love. Folks, that's blasphemy. That's not just bad theology. That's blasphemy. God doesn't want for anything. God is not sitting in heaven wringing his hands, wishing that you would pick him. If you would be saved, again, it will be only because you were elect from before the foundation of the world, and then in the course of due time, you were called unto Him. Notice how tricky that is, though. I mean, if you can convince people that God loves everyone, then that automatically puts the test for whether or not they'll be saved on their decision to accept that love or reject it. See how insidious that is? Not only has that view done considerable violence to much of what the Bible teaches about God's true nature, but it also has a tremendous dampening effect on how many view the salvation that they claim to possess. I mean, face it, I'll say it again, if we believe that we had any part in our salvation, then at best, we share the glory for that with God. There's no other way around it. If, on the other hand, we're able to acknowledge that our salvation is all of grace, as Ephesians 2, 8 through 10 tells us, plainly, that and other passages, then if that is true, then God and God alone receives the glory And we ourselves are blessed with living in what I believe is a state of perpetual astonishment. Which theology, which doctrine most glorifies God? It's not the freewill Arminian theology. Remember, Arminian theology is a kind of a toss-up between who gets the most glory, me or him. After all, he did have to work and I did have to work, right? And I reap all the benefits. I was telling the guys in the office earlier this afternoon, I was saying, look, our mission here in this church above everything else we do, everything else runs secondary to this primary mission. Our primary mission in this place is to seek to give God as much glory as we can. And anything that even threatens to strip him of one iota of glory, we reject. And yet that's what happens when people claim that they had a part in their salvation. You can't lay claim to having been called by God and you can't lay claim to being the beloved of God on your own. Because you are the beloved of God because you are the called of God. And you are the called of God because you were the elect of God before the foundation of the world. Let me ask you this, are you more grateful for the unsolicited gifts that you receive or the things you go out and buy? I don't have to tell you this, I hate shopping. I hate it with a passion. Why? Because it means I have to go out and spend my money. Right? I mean, Dan and I, I think every time we go to the grocery store, we're like, this is so stupid. Why can't food just grow on trees and stuff? It does. I know. There was a little bit of a duh moment there. I say that to illustrate, you know, buying food that you eat today and it's gone tomorrow, or the day after, however biologically configured you are, it's just a waste of money. It's like putting gas in your car. You put the gas in your car, you kind of toodle around all over the place, and guess what? It's gone. Right? And most of the time, you really have nothing to show for it. Right? So I like gifts. I like things that are given to me much better than I like things that I go out and purchase, right? Well, the same thing is true of our salvation. I'm much more apt to appreciate the salvation that God has given me free and clear without any expenditure by myself than I ever would be if I thought I had a part in procuring it. That's the way God set it up. That's why grace is a gift. That's why faith is a gift. That's why regeneration is the gift of God. That and the fact that, again, we would boast about it as Ephesians 2 tells us that we're unable to do because it is a gift. If you're a child of God here this evening, it's only because you're beloved in God the Father, having been called by him unto salvation. Well, it gets better, right? Finally, Jude also writes to those who bear the distinction of being what? Kept for Jesus Christ. Not only do we enjoy the blessing of having been called, not only do we enjoy the tremendous blessing of after having been called, becoming his beloved, we're also kept for Jesus Christ. I'm not going to spend a lot of time on that because we've talked about the doctrine of assurance a great deal in this church. If you need a more lengthy refresher, I would encourage you to go to Sermon Audio and listen to my series on Romans 8, 35 through 39. Again, the greatest passage, in my opinion, on the believer's assurance in all of scripture. And I believe there's some other messages out there on assurance as well. But I do just want to say a few things about this particular distinction made by Jude. because it fits very nicely in this whole theme of God's sovereignty that we've noted thus far. The word translated as kept is a perfect passive participle. Now why is that important? It's important because it denotes a completed action that's been performed not by but on its subject. We are the passive recipients of that which keeps us in Christ. More properly translated, Jude is saying that we who believe are those, and this is awkward, that's why it's translated the way it is, but we are those having been kept for Jesus Christ. In other words, our eternal position in salvation is one in which we have been acted upon as opposed to our doing something to bring it about. And again, what does that fly directly in the face of? It flies directly in the face of Arminian theology. Pure Arminian theology, by the way, which is believed largely today, I would say, mostly in Church of Christ, Roman Catholic Church, maybe. True Arminians believe that it's possible for you to lose your salvation. Now how do you lose your salvation? Well, you fail to maintain it. You fail to keep yourself in the good graces of God. So you can lose your salvation under that teaching. But again, what we're being told here about the passive nature of this whole thing is we have been acted upon by God's grace and thereby in the same way we are kept in Christ by God's grace. It has nothing to do with you or me. Those who are in Christ will persevere in Christ. John 6, 37. This is why Jesus can say there, all that the father gives me, and who are they? The called, the beloved, all that the father gives me will come to me and the one who comes to me, I will certainly not cast out. I don't know if there's a stronger verse on assurance, at least in that encapsulated form, anywhere in Scripture. If you've been called by God, you will come to Christ and He will never cast you out. Right? No debate there. Two verses later, this is the will of Him who sent me, that I shall lose none of those He has given me, but raised them up at the last day. Again, fairly Certain passage, right? What about John 10, 28 and 29? Jesus says concerning his sheep, I give them eternal life and they will never perish. No one can snatch them out of my hand. My father who has given them to me is greater than all. No one can snatch them out of my father's hand. Period. Second Corinthians 1.22. We're told that God placed his seal on us and he put his spirit in our hearts as a pledge of what is to come. God does not renege on his promises. God doesn't give salvation and then take it away. And yet, again, that insidious facet of Arminian theology would have us believe that God gives it but we're capable, because we procured it in part ourselves, we're also capable of abandoning it, right? Ephesians 1, 13 and 14. What does Paul tell us there? In Christ we were sealed with the promised Holy Spirit, having heard and believed the word of truth, the gospel of our salvation. The Spirit, he says, is the pledge of our inheritance until the redemption of those who are God's possession to the praise of His glory. In Ephesians 4, 30, he says that we were sealed until the day of redemption. In Philippians, he tells the Philippians that he who has begun a good work in me will see it through until the day of Christ Jesus. Finally, in 1 Peter 1.5, we're reminded that by God's power, we are being kept through faith for a salvation ready to be revealed in the last time. It was this assurance Peter wrote that would enable his readers to persevere even under the most extreme of trials and tribulation. If you're a believer here this evening, I hope that you leave here with a little better understanding of what it means to be the called, the loved, and the kept. Three of the greatest truths we possess as Christians. Three of the most comforting, most doctrinally clear, indisputably presented in scripture. Three of the most precious truths that we have. As Peter wrote what he wrote to his readers, they were about to undergo A very severe time of trial. It's not unlike Jude's writing this letter, as we'll see in the weeks to come. Jude is writing this letter for the same reason. He wants them to know that false teachers are about to enter their midst. There are gonna be difficult times coming, and they need to understand these truths. Yes, even just in verse one, they need to understand from the outset that this is their standing in grace, and that they can persevere. if they'll only keep the prize in mind. Remember what Paul said about keeping the prize in mind? He can run this race with abandon as long as he sees the prize. And what is the prize? The upward call of God and Jesus Christ. Run in such a way, he says, as to win the prize. I was over at Dave Ridley's last night. We got into a conversation about names. And I don't know what caused me to ask this, but it just dawned on me, your last name's Ridley. And I'm like, could it be that he's related to Nicholas Ridley, the great martyr that was martyred with Hugh Latimer in London? 1555, I believe. And sure enough, Dave comes walking out of the bedroom with a book in his hand, The Life and Works of Nicholas Ridley. He says, yeah, this is my long lost whatever. He's related to Ridley. Yeah. Yeah. But he's a direct descendant of Nicholas Ridley. But the one thing that set Latimer and Ridley apart was their undying devotion to these very truths. You remember what, I mean Ridley, no offense Dave, but Ridley wasn't the bravest guy, you know. Apparently he and, yeah, in their defense, I don't think I would be either, but he and Latimer were apparently back-to-back or side-by-side anywhere, Latimer could tell that he was getting a little anxious, and what did Latimer say to Ridley? You know, be of good cheer, young Master Ridley, for this day we shall light such a fire over England as shall never be extinguished, or something to that effect. Yeah, so there's the man right there. Anyway, I say all that because the martyrs of old, even the martyrs today, and there are martyrs even today, What fuels them? What compels them? What strengthens them? What assures them that everything is going to be okay? It's these truths. They know themselves to be among the called ones, those loved by God and those kept for Jesus Christ. What a wonderful thing that is and I hope in some measure you've been encouraged by that even tonight.