Okay. Well, friends, anything that we can be praying about before we jump in? Any pressing prayer requests that we can take to the Lord? Does he? Okay. Ooh, okay. And that was a recent discovery. Betty Jo, okay. All right, we can pray for John. Anybody else? Anything else? OK. Grace? A good friend of mine is getting married today. OK. Nice. Nice. That's exciting. And the friend is, what's your friend's name? Megan. Megan. OK, Megan. Gotcha. I will be out for the next two weeks. I'm going to the beach with Gretchen and her husband, that's my daughter, and all of their children, and all of my great-grandchildren. So 12 of us. Nice, nice. Okay, so we can pray for travel mercies and a sweet time with family. Pray for your friend Megan getting married today and pray for John who needs meniscus surgery, okay. Come on, come on, that's exciting. Healthy baby. Wow, wow, very healthy baby. That's exciting, that's encouraging. Well, before I pray for us, friends, I wanted to read a passage from Ephesians that I think helps capture our topic in Sunday school this morning on saving faith, the next chapter of the Westminster Confession. But I'll be reading from Ephesians 3, verse 14 and following. This is Paul to the Ephesians. For this reason, I bow my knees before the Father, from whom every family in heaven and on earth is named, that according to the riches of his glory, he may grant you to be strengthened with power through his spirit in your inner being. so that Christ may dwell in your hearts through faith, that you, being rooted and grounded in love, may have strength to comprehend with all the saints what is the breadth and length and height and depth, and to know the love of Christ that surpasses knowledge, that you may be filled with all the fullness of God. Let's pray. Gracious God, we thank you for the privilege of gathering once again on the Lord's Day as the people of God. We thank you for your faithfulness to us as a church. We pray, Lord, that we would remain faithful. Hold us fast, we ask, as we faithfully teach and preach your word. Lord, we're thankful to have friends and visitors this morning. We're thankful for Sherry. We're thankful for Jim bringing her. Father, we lift up to you several prayer items. We lift up Jim's vacation coming up in a few weeks. We pray for travel mercies for him and for his family. And Lord, that the time would be sweet and honoring to you. Lord, we pray for Grace Mangalona's friend, Megan, who's getting married today, Father. I don't know if she's walking with you, but Lord, I pray that you would work in the midst of her marriage, that it would be an opportunity for her to glorify you in her marriage. And Lord, I pray also for John Dillingham, who needs meniscus surgery. Lord, that's not fun. It's not enjoyable. But we know that you are sovereign. You are in control over those things. And Lord, we pray that you grant Betty Jo and John the peace that surpasses understanding as they consider next steps for John's knee. Lord, be with us this morning as we study the beauty of your word in the Westminster Confession. And we ask these things in Jesus' name. Amen. Amen. Okay, well, we're pressing pause on our Exodus study and jumping back into our Westminster Confession study. We'll do some review really, really quickly. Let's talk about this. Let's talk about this. Who wrote the Westminster Confession? Anybody know? Bishop Usser, right. Yeah, the Westminster Divines, which is, what does that mean? Who were they? Okay, were they like, they were called divines, were they like some sort of demigod, like half-divine people? Bingo. Bingo, yep, that's exactly right. 120 men who were from England, Scotland, maybe trickled in a few other nationalities, a few other countries in there. But yeah, 120 pastors and theologians who were called together to write up a new document. Actually, they were called to amend the Church of England's document, but they went way beyond that. Another question. Anybody know when it was written? Yeah, 1643, 1648, that's kind of when all the documents were written around that time period, written in Westminster Abbey in London, England. Yeah, what is the Westminster Confession of Faith? What is that? Bingo. Yeah, it's a doctrinal statement that summarizes topics in the Bible. That's exactly right, Jim. Well, I have a slide for that, but apparently I did my slides all out of order. So, we've already addressed this. Who wrote it? Ouch. 120 English and Scottish theologians, commonly called divines. We said that the Westminster Confession is a doctrinal statement that summarizes what the Bible teaches on various topics. We said that it was written in London, England, Westminster Abbey, 1646-ish. And then reminding ourselves why it's significant for us. Is this just some random old document, an old piece of paper that has no significance now? Well, no. The men who wrote this document were some Presbyterians, some Anglicans, a few Methodists, a few Episcopalians, but it's so closely aligned with what the Bible actually outlines in terms of doctrine of sin, doctrine of God, various topics in Scripture that we recognize it today as Reformed Presbyterians. We recognize that it really just does a good job of summarizing faithfully what the Bible teaches. And as Presbyterians, we have a high view of the Bible. We take the Bible seriously. We take what the Bible says seriously. And the Westminster Confession of Faith is a very, very faithful expression of what the Bible has to say about various topics. So that's why it's significant for us as Reformed Presbyterians. All right, so what have we looked at already? We've jumped in and out of the Westminster Confession. We've looked at it a couple different times. So far, we've studied the doctrine of scripture. That's chapter one. We've studied the doctrine of God. We've studied creation and providence. We've studied the doctrine of sin. These are all just the chapters of the confession itself. We've studied God's covenant with man. We've studied Christ as the mediator between God and man. We've also studied free will. That'll get a Presbyterian going, talking about free will. We've talked about effectual calling. We've talked about justification, adoption, and sanctification. And remember, we paused here a few weeks ago, or I guess a few months ago at this point. We paused after sanctification, chapter 13. And remember, at this point in the confession, we are in the logical flow of the confession that's dealing with the order of salvation, how somebody gets saved, not so much in space and time, But the logical order, what has to come, what has to happen for somebody to actually be justified before God, declared righteous? What has to happen for them to be able to grow in progressive holiness, sanctification? We're in the section of the confession of faith that deals with those things. How and what it means to come to salvation. Well, this morning, we'll jump into the chapter on saving faith, but really, really briefly, I want us to consider this. Why does the confession order the order of salvation the way that it does? Because, as we'll see, the Westminster Confession, the order it goes in salvation, is actually a different order than what we normally think of in Reformed circles. Very, very interesting. The actual order of salvation differs from the way that the confession arranges it, the way that it lays it out. This is going to sound nerdy, but in old Reformed circles, the order of salvation was commonly called, it had a Latin name, the Ordo Salutis. And the order was election, remember, God foreordaining, choosing people from before the foundation of the world. And then effectual calling, the Lord calling someone to himself, pricking their hearts, pricking their conscience. Regeneration, someone's heart is made alive, made brand new. Faith and repentance. Remember, you can't have faith unless the Lord has worked in your heart. That's it. That's debated today, but we'll get into that. Justification being declared righteous before God. There's no condemnation for those who are in Christ Jesus. Glorious truth. Adoption. We've received adoption as sons, sons of God, firstborn sons and firstborn daughters. Sanctification, perseverance, and then ultimately glorification. This is the common order that we think of when we consider, what's the logical order for how someone gets saved? Well, it's these things all in a row. Boom, boom, boom, boom, boom. That's not how the confession arranges it. Interestingly, the confession says effectual calling, justification jumps a little bit, adoption, sanctification, and then it goes to saving faith, repentance, good works, perseverance. Anybody notice anything different about the confessions order? It's what? Yeah, it's a little skimpy, right? A little lean. Yeah. What else? What else? What's different? Comparing these two orders right here, what's different? Works. Yep, works. Good works is included in the confession. Very true. Two tables, right? The first section is God's operation. The second part is the man's response. Well, this puts saving faith after justification. Yeah, they did. Yeah, they did. Glorification is missing. Glorification there. Yeah, it's a little lean. Very true. Okay, we love the Westminster Divines. Do they get this wrong? I would submit to you, no. And in fact, Derek hit the nail on the head. The Westminster Divines, the men who wrote the confession, wanted to first consider God's acts of redemption, God's work in calling people to himself. The discrepancies come in because, specifically if we consider the shorter catechism, which is a sister document to the confession of faith, we could say, written by the same men. If we consider the shorter catechism, evidently the divines wanted to highlight first the benefits that actually come from union with Christ, so effectual calling, justification, adoption, sanctification, all God's work upon the individual. And then they wanted to identify man's response to those benefits, like saving faith, repentance, good works, and perseverance. So are the divines wrong in this? They just wanted to look at these things a little bit differently. They just wanted to structure the document a little bit differently to highlight God's work and then man's response. That's a great point, Derek. Very good observation. Any questions at this point? Questions? Let's review. Cool. All right, this is our passage this morning. This is our section of the Westminster Confession. The grace of faith. whereby the elect are enabled to believe to the saving of their souls, is the work of the Spirit of Christ in their hearts, and is ordinarily wrought by the ministry of the word, by which also, and by the administration of the sacraments and prayer, it is increased and strengthened. We're gonna break that down. Let's jump into the first section. The grace of faith whereby the elect are enabled to believe to the saving of their souls is the work of the Spirit of Christ in their hearts. So the confession begins by giving us a definition of faith. What is faith? Well, it's that spiritual grace which enables the elect, those chosen by God before the foundation of the world, before the world was in existence, It's that saving, that spiritual grace that enables the elect to believe unto the saving of their souls. That's a helpful definition. Can anybody think of another definition of faith that the Bible gives? Maybe from Hebrews? Yeah. Yeah, Hebrews 11.1, yeah, faith is the assurance of things hoped for, the conviction of things unseen. So it's hoping for something that we don't see now, but we'll see in the future, right? Well, the Westminster Divines help us understand in a fuller way what faith is. It's a spiritual grace, a spiritual gift from God that enables Christians, the elect, to believe to the saving of their souls. And, importantly, it's a work of the Holy Spirit. It's a work of the Holy Spirit. the Spirit of Christ. This is where we might differ from a lot of our potentially more Arminian friends or friends in Baptistic circles that wouldn't hold to the theology we hold to, where people would say, no, no, no, no, no, no. Faith is my response to what God does. God has nothing to do with the faith. He presents the gospel, and I respond to it. That's my work. That's what I do. Anybody ever heard that before? Yeah, it's common. It's common. And Chuck, you got something? Yeah. Yeah. Yeah. Yes. What does faith feel like? Salvation. Yeah, how does it relate to us today? Yeah, what does that mean? It's a great question. Anybody want to tackle Mark's question? What does it mean to, what does it feel like to have salvation when it relates to effectual calling or election? You know, election. However long ago God created the world. Some people say that you have an inner peace now. That's good, Wanda. Chris, you had something? Yeah, I was going to say, what does it feel like to have a job? What does it feel like to breathe oxygen? It's like, if you've been living in it long enough, maybe you don't feel it. very lively, emotional scale. That doesn't mean it's not there. For those who didn't hear, Chris was saying that what does it feel like to breathe oxygen? It's almost like does a fish know that he's in water? It's like it's the air you breathe being in Christ. Now we feel the rub with the world for sure, don't we? And then Wanda said, yeah, it looks different for different people. Some people have complete peace of mind and conscience the second they're saved. Other people, genuine Christians now, never know any assurance in this life. I know a good professor of mine who lived in Scotland when he was doing his PhD, went to a Scottish Presbyterian church. In Scotland, the challenge is not thinking you're a Christian but you're not actually walking with the Lord, which is an American issue for sure, isn't it? People might think they're believers. It's cultural Christianity, right? People might think they're Christians but want nothing to do with the people of God, reading their Bible, you name it. It was the opposite issue in Scotland. People were legitimate Christians, they loved the Lord, they were walking with Christ, but they didn't actually have any assurance. They didn't feel peace in their heart. And that's a different pastoral situation, isn't it? You have to pastor these people differently than these people, different struggles. So yeah, that's a good point, Wanda. Chuck, you had something. And isn't that why it's so helpful to have a clear understanding of what faith is, like the Westminster Confession gives us? It keeps us from going down these kind of loosey-goosey definitions that what you say is faith doesn't seem to line up with what the Bible says. It's helpful to have clear defining lines with these things, isn't it? It keeps us from error. Was there another question? To get back to our Arminian friends, those would be the folks who say, God doesn't do everything in salvation. He meets you halfway, and you've got to meet Him the other 50%. Like the person drowning in the ocean who is thrown a flotation device. God throws the flotation device. Now it's up to you to reach out and grab it. Just respond to the gospel. Just grab the flotation device. I have a friend in seminary who likes to talk about Reformed Theology. People who don't know that term, it can sound confusing, and I don't want to presume that all of us have a thorough understanding of what that means. I have a friend who likes to call Reformed Theology Big God Theology. Big God Theology. Because it highlights that God does absolutely everything in salvation. We play no part in it, and praise the Lord for that. If we had a part to play in our salvation, friends, we would blow it. We would really mess it up. But God, being sovereign and completely in control, does everything on our behalf. To the praise of His glorious grace, like we read in Ephesians 3. To the praise of God's glorious grace. Big God theology. And the confession helps us with that. And understanding saving faith as a work of the Spirit in our hearts helps us grasp that too, doesn't it? So against our friends who say, no, God meets us 50%, we meet him the other 50%, we would say, eh, wrong-o. The Bible teaches, and we believe the Bible in this regard, we believe the Bible in all regards, but the Bible teaches that God does absolutely everything in salvation. He is in control, He's sovereign. It's all a work of Him and redemption accomplished by His Son, applied by the Holy Spirit, and planned by God the Father. It's all God's work of salvation. And that will humble us really quickly, won't it? Because if we think we have a part to play in salvation, boom, that will bring us to our knees saying, Lord, I am the dust of the earth. I'm only wicked. It's all God's grace. Chuck. Perhaps we're not even floating on the surface, but we're down at the bottom of the ocean. Yeah, yeah, utterly dead, yeah, dead in our trespasses and sins. And then fighting all the way up. Right, yeah. Praise God the Holy Spirit, he's a good wrestler, isn't he? We look at Jacob and we see that same thing. Ray. Yeah, yeah. when Jesus raised Lazarus, he didn't say, Lazarus, if you won't do it, if you're up to it, feel like it. Come on out. Right. Yeah. We're dead in our trespasses and sins. What can a dead person do for themselves? And a favorite pastor of several of us in here years ago would always use that verse and then say, how many steps can a dead man take? And of course the answer is, zilch. If we're spiritually dead, we want nothing to do with God at all, right? There's nothing in us that would say, you know, God kind of sounds cool, maybe I'll dabble in this Christian stuff. If we're dead in our trespasses and sins, we are enslaved to our sin and nothing else. But praise God that by his grace he sees fit to pluck broken, messy, dead sinners from the flames of our sin and give us new hearts, regenerate us by his spirit. Interesting question, is this how you have always thought of faith? Anybody ever thought of faith differently, maybe, younger days? I did. I recall a time when I thought that faith was something I did, that I was responsible for. Don't get me wrong. Do we play a part in saving ourselves? No way. But do we have duties and responsibilities once the Lord saves us? You betcha. Yeah, grow in holiness, the holiness without which you will not see the Lord, the author of Hebrews tells us. But I used to think that faith was just something that I possessed, maybe something that I worked up, welled up within myself, like Chuck was saying. But when I first recognized that faith was actually a gift from God, faith itself, that blew me away because it humbled me. Like we've already said, it humbles us to recognize God's mighty work of redemption. And it helped me recognize, okay, what is my proper place before the Lord in continuing to walk with Him in holiness? Well, I continue looking to Him by faith, I pray the Lord would strengthen me, and I seek to kill sin in my life. If by the Spirit you mortify the needs of the flesh, you will live, is what Paul tells us in Romans 8.13. My faith here, Trey, is always imperfect, yet I have a Savior who is always faithful. His faith is perfect. Lord, I believe. Help me in my unbelief. Mark 9, 23. Bingo. Mark, yeah. Isn't Reformed theology, it's just theology that's Bible-based. Isn't that just glorious? It's just glorious. God is the author of our salvation, and He's the finisher of our salvation. what He started in us, He will bring to completion. That's remarkable, amen, praise the Lord. Ephesians 2.8, by grace you've been saved through faith. Is this your own doing? Not your own doing, it is the gift of God, the gift of God. What kind of implications might this have for when we're talking to people about the Lord, trying to share our faith with them, share the gospel with them? What do y'all think? What implications does this have for our evangelism? Chris? Just do as we're commanded, and it's not our job to make sure that people are becoming Christians. That's not our responsibility. Our responsibility is just to share the gospel. And then we let the Lord do the work. It's much lower stakes. Yeah, it's good, Chris. Yeah, there is, Susie, a real, oh, it's not up to me to save this person. Yeah, which is great news. You know, we pray as a church at prayer meeting and sometimes from the pulpit in the pastoral prayer. for more evangelistic opportunities as a church, as a body. Both that CPC would have more evangelistic opportunities and that each of us individually would have more opportunities to share the gospel with our non-Christian friends and neighbors. This gives us a lot of confidence, knowing that the Lord calls us to share the gospel, give it to anyone and everyone, and we trust the Lord to work. Now, we try and share the gospel as clearly, as warmly, and kindly as we can. And we want to do it with excellence, right? But we trust the Lord with the result. Yeah, great, great observations, guys. Really good observations. All right, next section. The grace of faith whereby the elect are enabled to believe to the saving of their souls is the work of the Spirit of Christ in their hearts and is ordinarily wrought or ordinarily worked by the ministry of the Word. The ministry of the word. Romans 10, 17, helpful here. Paul writes, so faith comes by hearing, and hearing through the word of Christ. The faithful preaching of God's word is the ordinary and primary way that God brings sinners to himself, that God converts sinners. The majority of Christians throughout history have been saved through the ministry of the Word. Preaching God's Word, teaching God's Word, but it primarily happens in preaching. That's why we as a church, you'll hear Pastor Cliff, you'll hear the elders emphasize this, that's why we make such a big deal about preaching. And why we make such a big deal about gathered worship. Because that's where the preaching happens, right? In Sunday school, yes. Including adults. Yes, yes indeed. Yes, yes. This is a great quote I found by another Puritan. This was actually a Westminster Divine. He was at the Westminster Assembly. This is William Greenhill. This is a paraphrase of his. He says, where the word of God is not expounded, preached, and applied, the people perish. Where the word of God is not expounded, preached, and applied, the people perish. Again, like Chuck said, it's another reason why faithful, consistent church attendance is so crucial to our walks with the Lord. We need the preached word of God. The gospel is the power of God for salvation. We need continual strength and sustenance in our walks with the Lord. Thomas Goodwin, another Puritan, this is a paraphrase from him, he says, good theological books spiritual conversations, small groups, Bible studies, they have their place, especially in times of spiritual drought. This is huge right here, but a reliance on these things over a steady diet of the preached word is like fighting a drought with a couple of watering pails when a heavy downpour is what's needed. That's a great helpful way to understand the preached word, isn't it? These other things that are small group Bible studies, spiritual conversations, they're good things, good theological books. They're fantastic things, but they pale in comparison to the necessity and the abundant grace that's poured out in the preaching of God's Word. Chris, you had something. My kids, they always want to eat their snack. They always want to eat their dessert. But then when it's time to sit down for a meal, that's when they're not hungry. If the preaching is the meal, that's when we should come and get our fill. Everything else just fills the crap up. That's right, yeah. The other things, not insignificant, right? The other things are not insignificant, but they're like, you know, maybe the parsley, the garnish on top of the just fat, like, flank steak that's hanging off of the side of the plate. That's the preaching of the Word, and we need that. When we're students in college, we're away from our home, we tend to forget about the value and the importance of gathering for worship. Another one is where I am right now, as an elderly person, it becomes more and more difficult to get to church, but those are the precise times, the two that I described, Yeah, that's great, Jim. That hits on the question I wanted to ask us. What place does this give the public worship of God on the Lord's Day? Top priority, doesn't it? That's what we need. And more than that, this is another reason why the elders, the session says, hey, we want to move to consistent evening service every week, because we need that. Not only do we need it, but what a privilege it is to gather as the people of God. I mean, it's almost like, this is not a helpful illustration, and I probably shouldn't say this over a recording, but I'm going to. It's almost like, once you get, if you've experienced the beauty and the joy of evening worship, you know, coming back to the Lord's house on Sunday evening, it's like you get, you know, you get the Lord's Day, the evening worship juice, and you're hooked, you know. You don't want to not have evening worship. It's like, I know what that's like, and it's incredible, and I want it. I know it's good for me. I know the Lord designed it so that I can come back to Him and worship Him again and hear from His Word again. Why would we not want that? What a blessing. What a grace from God. Why would we not want to be in the Lord's house? You know the psalmist, he says, better is one day in the Lord's house than a thousand spent elsewhere. Can we say that about ourselves? Can we agree with the psalmist there and say, yes, yes, I would rather be in the Lord's house as often as I can than anywhere else? That's convicting, that's convicting. Lord, give us that kind of desire for your day and for the worship of you in your name. last section here, the ministry of the Word is how this saving faith is ordinarily wrought, ordinarily worked, by which also, and by the administration of the sacraments and prayer, it is increased and strengthened. What we mean here, the ordinary means of grace, Word, sacraments, and prayer. Word, sacraments, prayer. That's what the Christian life requires, to be sustained by God, ministry of the Word, which is primary, sacraments, and prayer. We don't have time to get into it, but the Westminster larger catechism which is another sister document to the Confession of Faith. The question 167 talks about improving on our baptism. Interesting phrase. Really what it means is whenever we observe a baptism or participate in our own baptism, if we're old enough to remember it, it means that we actually take that opportunity to resolve again to walk in continued faithfulness and holiness to the Lord, because we know if we've been baptized ourselves, we've been marked out by God. And it's our desire, more and more, to live more and more as becomes a follower of Christ. That's one of our membership vows. Do you heartily resolve to live more and more as becomes a follower of Christ? The larger catechism gives us helpful language on that, improving our baptism more and more. The very next question, question 168 in the larger catechism, talks about the Lord's Supper as spiritual nourishment. When we take the teeny piece of bread and the teeny tiny little cup, what it is is it's a snack, it's an appetizer, a foretaste, if you will, of the great wedding feast to come. when all God's people will be gathered with Him and will glory and revel in the beauty and majesty of our King all together at the marriage supper of the Lamb. But what it does now is it's a little snack to sustain our faith, to nourish us spiritually. Do you see why it's so important to understand these things, to be able to take the Lord's Supper? It's why we're serious about if you don't love the Lord, you're not walking with the Lord, it is not good for you to take the supper. because you're saying you believe something that you don't, and you'll face judgment. That's what Paul says in 1 Corinthians 11, you'll face judgment. That's why we take it seriously. The disciples crying to the Lord Jesus in Luke 17 5, they say, Lord, increase our faith. Increase our faith. How does this happen? Word, sacraments, and prayer. And we ought to be regularly, regularly improving our baptism and utilizing the Lord's Supper to nourish us in our faith and pray, utilize prayer that we would grow in our faith more and more. All to the increase of our faith and for the glory of God in Christ. Maybe a final question, then we'll close. How have you seen your own faith strengthened? by observing the Lord's Supper, watching a baptism, or even being baptized yourself. How has your own faith been strengthened by participating in the means of grace? Anybody want to share? I think the vows that people take during baptism are a wonderful reminder of what's going on in what has gone on in your own heart and should be going on. That's good, Mark. Mark said that watching people take their membership vows up front, hearing them say, I do, I do, to all those things, you're like, oh, wait, I've also said I do to those things. Let me be reminded of my commitment to the Lord. That's good, Mark. Yeah. Anybody else? Chris? I mentioned earlier, are we aware that we're breathing oxygen and running out like there's a fish in the water? The ways in which It's hard to say like, oh yeah, this particular thing has done, has had this particular effect on my life. What I know is that my family is a better fit together. I turned to the Lord when I was struggling, when I did not used to do that. Because of the means of grace. Yeah. And that's what I attribute it to. It's just over previously. Yeah. Everything in my life is better not to be focused on this life right here right now. But it's just I have a hope that I did not have. Yeah, that I wasn't saying that I am safe now. But it's suppose maturing. Yeah, in a way that I can't feel in the moment. But it's obvious in Yeah, that's good, Chris. Chris was saying that he's seen over time the slow trickle of the means of grace, words, sacraments, and prayer grow him in his faith. And isn't that what it is? Growth takes a long time, and it's slow. Growth in the Lord is slow and painful sometimes. But I think if we can look back 5, 10, 20, 50 years and ask ourselves, have I changed since when I became a Christian till now? Hopefully all of us can see clear ways we've grown in the Lord, right? We're at time. If you have any final questions, maybe we can talk about it. We're over time already. Let me close this in prayer, and then if you want to stick around or ask any other questions, we can do that, but let's pray. Gracious Father, we do, Father, we recognize how insignificant we are when it comes to what we do in our salvation, Lord. We do nothing. Even the faith that we have in you is a gift from you, that you work in our hearts. It's a gift from the Holy Spirit. Father, we thank you for the glorious truths of Reformed theology, which is just theology from the Bible. Lord, we thank you that you have given us means, ways of growing us in our faith, and that's ministry of the word, the sacraments, and prayer, all of which we're about to go enjoy in the gathered worship. Father, prepare our hearts even now to hear from your word. to be engaged and involved in the prayers that are prayed, and to take stock of our own hearts as we consider our readiness and our expectation to take the Lord's Supper. Lord, be with us. We do pray with the apostles. Increase our faith. Increase our faith. We ask all these things in Jesus' name. Amen. Amen. Thanks, folks.