In his sermon, Pastor Steve Hopkins delves into the themes of justification by Christ's blood, salvation from wrath, reconciliation with God, and being saved by Christ's life, as articulated in Romans 5:9-11. He argues against the doctrine of universal atonement, contending that the atonement is specific to Christians, who are justified by faith in Christ. He emphasizes that believers were once spiritually dead, enemies of God, and incapable of saving themselves, but through Christ's substitutionary atonement, they are now justified and will be saved from future wrath. This salvation is assured and definite, as Christ's sacrifice was not potential but actual for His people. Pastor Hopkins distinguishes between God's wrath on unbelievers and His loving chastening of believers. He encourages those under conviction to repent and believe, highlighting that the transformation from being enemies of God to reconciled believers is a divine act of grace, resulting in peace with God and assurance of salvation.

Welcome back to Burnet Bible Church. Join us this week as Pastor Hopkins continues his sermon series through the book of Romans. Morning again. If you would, stand with me for the reading of the Word of the Lord, Romans chapter 5. We'll read verses 9, 10, and 11 together.

Let's read the Word of the Lord, beginning with verse 9. Much more than being now justified by His blood, we shall be saved from wrath through Him. For if when we were enemies we were reconciled to God by the death of His Son, much more being reconciled we shall be saved by his life. And not only so, but we also joy in God through our Lord Jesus Christ, by whom we have now received the atonement. Let's pray.

Oh Father, high above the whole world, We do praise God and exalt you, and we thank you God for your grace, and we thank you for your mercy, and we thank you for your love, oh God. And God, we ask that your name might be hallowed in this assembly today, and the kingdom of your son, our Lord Jesus, advanced. We acknowledge, O God, beside you there is no God. And as Brother Eric said earlier, that your perfection is beyond our comprehension, what our finite minds can comprehend. So God, we just worship you and we adore you, oh God, and we humble ourselves before you, God, this morning.

And we ask for your Spirit to work among us and upon us as we open your Word of truth. Make it known to us, oh God, the truth of your Word, and apply it to our hearts, for we ask it in Jesus' name, amen. Let's be seated. The title of this morning's message is justified by his blood saved from wrath reconciled to God Saved by his life Before we we go forward with this this message and pick up with verse 9, I always like to do a review, especially when I've been gone for a while. I began in our previous session by laboring to reveal the fallacy of the doctrine of a universal atonement, showing that every usage of the words, when you look at Romans, the words we and our and us that are used by the apostle in his epistle to the beloved at Rome, And specifically in relation to Christ's work of atonement is what we looked at reveals clearly that Paul is speaking to Christians And not to the world at large The we the our and the us that Paul refers to again and again are Christians In the book of Romans those who have been justified by faith in Christ those who have peace with God Access to the very presence of God who rejoice in hope of the future glory of God Notice those words are used there we us our he's talking about Christians Those who have the love of God shed abroad in their hearts by the Holy Spirit, those who have been reconciled to God by the death of His Son, those who have been saved by His life, those who have received the atonement, all those words are we, us, our.

He's speaking to Christians. And as I said in our last session, it's important to understand that going forward, because what we're talking about is Christ dying for us. And in verses 1 through 11, we look at we and the us and the our are always talking about believers, always talking about Christians, those for whom Christ died, as he says in verse 8, which is opposed to the prevailing doctrine in our world today of either a universal atonement or a potential atonement, a universal atonement by the deists and some of those, and then a potential atonement by the Arminian camp. And then we looked at the Christian's former condition that while we were in the unregenerate state that we were without strength, that we were utterly helpless. Eric said earlier we were hopeless.

Yes, we were utterly helpless and we were hopeless. In that time in our lives before conversion when we lived in a state of moral and spiritual inability, we were unable to keep the law. We were unable to do anything toward our deliverance from divine wrath. These are the words of Robert Haldane Unable to obey God without ability to save ourselves in any way at all and how we all were once dead and Trespasses and sins we were all before our conversion We were dead spiritually dead dead and trespassing since just like our first parents when they ate of that fruit, spiritual death, you know, and the day you eat thereof you will surely die. Remember?

The day you eat thereof you will surely die. They didn't die. They didn't die. Adam lived to be 930 years old. Yeah, they died.

It was a spiritual death. They died to the things of God, which is why they were running from God in the garden immediately after that, trying to avoid the very presence of God. But the Apostle Paul goes on to say that we were all once among the ungodly, not only without strength and unable to obey God, without the moral capacity to incline ourselves in any way to the things of God, in the words of Sproul, but we were also among the ungodly, impious that means, wicked, people without any reverence for God. And I talked about how this was the state that every one of us was in before Christ intervened and saved us, if He didn't intervene to save you. This was the state we were in.

If you're not saved, it's the state you're in right now. And we saw in verse 8 that we were all yet, quote, sinners. Sinners are lawbreakers. They're offenders of God. They're those who continue to fall short of the standard of the perfect righteousness required by God.

And then we read in verse 10 that we were former enemies of God, that is, those who were actively engaging in war against God. And that this is the description of every person born of ordinary generation. Jesus was not born of ordinary generation, right? We were born of ordinary generation, and thus a description of every one of us here in this building this morning who are saved before God because of his love for us intervened on our behalf. And then we looked at the extent of the fall.

We looked at how the effect of the fall of our first parents plunged the human race into sin and death and how the utterly corrupted nature of Adam was conveyed to us by ordinary generation from our parents, from their parents, from their parents, from their parents going all the way back to Adam and Eve. That's ordinary generation. Adam's nature then after the fall is our nature at conception. Not only were we a people without strength, utterly unable to help ourselves, helpless, hopeless in our condition, a people without spiritual or moral strength to save ourselves, dead in trespasses and sins, in godly, in pious, without any reverence for God, enemies of God, thus at war with God, we were also haters of God. We looked at that, Romans chapter 1, I think verse 30.

The state of moral corruption every one of us inherited from our first parents into which every person comes into the world is such that we actually hate God. There's actually a despising of God, actually a hatred of the one true and living God, as we read in Romans 1. In short, the spiritual death and moral corruption we inherited from our first parents penetrated to the very core of our being. Has everybody got that? Everybody believe that?

It penetrated to the core of our being. Everything was infected and everything was affected so that every one of us came into the world dead men walking, dead on arrival and trespasses and sins and the corruption of our nature, wholly corrupted by the fall, defiled in all the faculties of body and soul, our wills, our minds, our affections, our desires, everything about us and within us completely affected and infected and as a result dead to the things of God, haters of God, and wholly inclined to all that is against God. Of course, the question comes up, well, were we as bad as we could be? No, it doesn't mean the doctrine of the fall of original sin and our having inherited that sin nature from our parents doesn't mean that we're all as bad as we possibly could be. You know, thank God for restraining grace, that He restrains populations and individuals who are not in Christ, restrains them also by His grace for being as wicked and as evil as they could be.

But this was our nature. This was the case with every one of us. So like Adam and Eve when they heard the voice of God walking in the garden in the cool of the day They ran we also ran we also ran from God We ran in the opposite direction from God in the unregenerate state in which we were born We wanted nothing to do with God. Can you admit that about yourself? That's how bad I was.

We wanted nothing to do with God. Further on, Paul will say that in that state we're not only not subject to the law of God, but neither could be. He begins to speak of inability. You don't even have the ability to respond positively to the things of God. In the carnal state in which we were all born, we were incapable of responding positively to God without moral or spiritual ability to subject ourselves to God or His law.

And thus, even when we heard the outward call of the gospel, as I said last week, the gospel called to repent and believe on the Lord Jesus Christ. Before God gave us new hearts, the gospel just went in one ear and out the other. It just went in one ear and out the other. The unregenerate state is a dreadful state, and every one of us who are now believers were once in that state. But then, we read last week, praise God, in due time Christ died for the ungodly.

The phrase means literally at the appointed time. At the set time, Christ died for the ungodly. For ungodly sinners like you and me, we, being utterly incapable of helping ourselves, Christ came at just the right time, at the appointed time, and He died for us. When we were without moral capacity to even act on our own behalf, being morally and spiritually without strength to save ourselves or even prepare ourselves to be saved, At the appointed time and the appropriate season, Christ died. He died, He died, He died for the ungodly.

And I said last week we really need to understand and grasp this word for, for. In verse 6 it's translated from a Greek word that means the sense of instead of, for in the sense of instead of or on behalf of, as a substitute in the place of. And it's used in verse after verse in the New Testament where Jesus is said to die on behalf of His people as their vicarious substitute. He died for our sins. The Greek word is huppet, H-Y-P-E-R is a transliterated word.

He died for our sins. He died on behalf of us. He died in our place. He died instead of us. He died as a substitutionary sacrifice in our place, and thus we will be saved.

It's the same word I said last week, used in John 10-11, when he says, I am the Good Shepherd. The Good Shepherd gives his life for who ped, for, on behalf of, instead of, as a substitute in the place of the sheep, not the goats. The Good Shepherd lays down His life, He provides atonement, satisfaction to God for the sin, debt, and guilt of the sheep. Jesus gives His life as a substitutionary sacrifice in the place of the sheep, not the goats. A substitute is someone who is put in the place of another, not potentially put in their place, but actually put in the place of another.

Actually put in their place. Jesus died for His sheep. We sang the hymn last week, For sheep that love to wonder. When we were without strength and godly sinners, spiritually dead in trespasses and sins, morally incapable of reaching out to God or even desiring Him, Christ died for us, for us, in our place. The just for the unjust to bring us to God, as Peter says.

Christ's atonement, again, was a substitutionary atonement, making satisfaction for the sin-debt of those for whom He died. It was particular to His people, to His sheep, and it was definite. It was a definite atonement, not a potential atonement. He actually paid for our sins, just like the Old Testament sacrifices when the priest would lay his hand on the head of the animal that was to be slain, whose blood was to be poured out, pointing to the coming of Christ who would die for us and save us by His blood shed for us, by His suffering and His death. Specific sins of specific people were confessed upon the head of that animal, and He died as a substitute for them, pointing to Christ who is to come.

Not for the Amalekites, not for the Philistines, and not for the surrounding nations of unbelievers. It is a definite atonement, not a potential atonement. The Armenian position, as I said last week, is that God sent His Son into the world to go to the cross and make salvation possible. The Reformed position is he went in to make it secure. There are many positions that God sent his son to the world to go to the cross to make salvation possible for everyone, hoping that someone would see the value of it, but not to ensure the salvation of anyone.

The Reformed position is that God sent His Son into the world to go to the cross to save His people from their sins, to secure their salvation, which He did. Remember, the angel said to Mary in Matthew 1-21, you shall call His name Jesus, for He shall save His people from their sins." Not potentially, He will. He came to do the job and He got the job done. He shall save His people from their sins. The Bible teaches the doctrine of a definite atonement, not a potential atonement.

The Bible teaches that Jesus died as a substitute in the place of His people, of His sheep. He paid their sin debt and fulled the cross in the place of His people, in the place of His sheep He died. The Arminian position, again, is one of a potential atonement rather than definite atonement. It says that God sent His Son into the world to pay for everybody's sins who ever lived with the hope that someone will possibly see the benefit of that atonement and come to Him. That's the Arminian position.

I hope somebody will come. I'll send my Son to die. He's gonna die for everybody's sins, and I hope somebody sees the value of that atonement and comes to Him. But Jesus says in John 6, 37, all that the Father hath given me shall come. All that the Father hath given me shall come to me.

It's not a potential atonement. It is a definite atonement. All the Father has given me shall come. Same word used in the passage about him saving his people from their sins. He shall save his people from their sins.

All the Father has given me shall come." The reformed biblical position is one of a definite atonement which says that Jesus paid for the sins of His people and that as a result, He shall save His people from their sins, definitely. And that all the Father has given to Christ shall without a doubt come to Him. And those who come to Him, He will never cast out. If you're a believer here today, you were once without strength to save yourself, living in sin, without any regard for God or the things of God, but God had regard for you. Amen?

Praise God. Jesus went to the cross and you were on His mind. What did He say in the prayer in John 17? It's not in my notes, quoted from memory. I pray not for the world, Jesus said, but for those whom you have given me out of the world." God's love, if you're a believer here today, God's love already had its arms around you.

And God commended, He demonstrated His love to you, We looked at verse 8 last week, and to all of His people, and that while we were yet sinners, Christ died for us, died for, huppahed, in our place, on behalf of us, as a substitutionary sacrifice in our place, while we were yet sinners. When we were at our most lovable state, Christ died for us. He died for his people. He died for his sheep. And he demonstrated his love for his people.

He proved his love for us. And that while we were yet sinners, while we were ungodly sinners, still at war with him, he died for us. And so we pick up with verse 9 this morning where the Apostle says much more than and you think how can anything be much more than that? What do you mean much more than? Wow Look what God has done for us Look at the amazing love that God has shown us He commends his love toward us And then while we were yet sinners, Christ died for us.

While we were still rebels with our fists in His face saying, I'll not have this man Jesus to reign over me, He died for us. Much more than though he says, being now justified by his blood. What Paul is saying here is that when we consider the love of God demonstrated to us in the death of Christ, that he suffered and bled and died for us and That we are are now justified by his blood How much more than certainly will he save us from future judgment. How much more certain is it then that we will be saved from certain judgment? The inference is certainty.

What is inferred here is assurance and certainty. Much more than we can be certain. It is certain that being justified by His blood, He's going to save us from the wrath to come. If while we were still ungodly sinners he died for us? While we were the enemies of God, rebels and traitors against God without any interest in the things of God, if he died for us, when we had no moral capacity to even incline ourselves to God or have any interest in the things of God while we were rebels against God Understanding that much more than Certain it is that we should be saved from future wrath through him from the future wrath of God through him.

Brothers and sisters, there is a coming day of judgment when all men, all women, will stand before the righteous judge of all the earth to give an account of their lives of the deeds done in the body whether they be good or whether they be evil and when all mankind stands before the righteous judge of all the earth There is going to be a gavel that is brought down. That's the judgment. A gavel that is brought down on the masses of those standing before God uncovered. Who are not covered by the righteousness of Christ. Who are not clothed in His perfect righteousness, but the gavel will not be brought down on those for whom Christ died.

It will not be brought down upon those for whom Christ died. Their sins are paid for. His righteousness has been imputed to them, to us who believe. We are clothed in the perfect righteousness of Christ. The people of God will never suffer the wrath of God.

Stricken, smitten, and afflicted. What did the last line say? They will never be confounded who on Him their hope has built." Confounded, put to shame is what that means. They're never going to be under the wrath of God. The people of God will never suffer the wrath of God because Jesus already suffered it in our place.

The apostle wants us to think it through. If Jesus died for us while we were yet sinners, much more than being now justified by His blood, Will he not also save us from the wrath that come? The apostle is assuring us here that he will. That we can be certain of it. Certainty is inferred.

That being now justified by his blood, we shall be saved from wrath through him." The Apostles statement is not inconclusive. It is a conclusion. It is a statement of fact. We have it on good authority, as they say. It's something you can take to the bank as they say being now Justified by his blood we shall be saved through him from the wrath that is going to come upon all the unbelieving world Understand the wonder of that understand the love in that you understand the grace the graciousness of God and the mercy of God in that.

One of my children asked the question last night as I was going over some of these things with the family. So does that mean that believers will never experience God's wrath either in this life or the life to come? In other words, is it just future wrath? What about this life? Will we experience any of God's wrath in this life?

Good question. The answer is the moment a person puts their trust in Jesus Christ alone for their salvation, that person is justified in God's sight and they are acquitted of all guilt. They're acquitted of all guilt. They're absolved of sin. They're forgiven all their trespasses.

And they will never experience the wrath of God, either in this life nor in the life to come. 1 Thessalonians chapter 5 verse 9 says, for God had not appointed us. There it is again. All these letters are written to Christians, not the world. He's not appointed us.

He's not appointed his people. He's not appointed his sheep. He's not appointed us. For whom Christ died, He's not appointed us to wrath, but what? To obtain salvation by our Lord Jesus Christ.

God has appointed His people to salvation. There are many who don't like that passage. They don't like God appointing his people to obtain salvation. They want it in man's grasp and in man's hands. It's out of his hands.

God has appointed his people to salvation, not wrath. But of course, there's a difference between the wrath of God and the loving chastening of our Father in heaven, right? I explained this to the children last night. Hebrews chapter 12 verses 6 through 11 tells us, for whom the Lord loves, he chastens. It's a different word than wrath.

It's not a pouring out of wrath. When your son or daughter sins and they get a spanking, you know, you're not pouring out your wrath upon them. You're chastening them for their good, right? The Word says, he whom the Lord loves, he chastens. He scourges every son whom he receives.

He chases his children because he loves us, because they're his children, and he's our father. But the gentle chastening he adminters to those he loves is nothing even close to what the wicked will face in the day of judgment. Nothing. He goes on to say, if you endure chastening, God deals with you as with sons and daughters. What son is there whom the father does not chasten?

But if you be without chastisement, whereof all children, all true children are our partakers, then are ye bastards, is the word used here, your illegitimate children and not sons. Furthermore, we've all had fathers of our flesh who correct us, and when we gave them reverence, and we gave them reverence, shall we not much rather, or more so be in subjection to the Father of Spirits and Liv? The inference is of course we should. For verily they for a few days, our fathers on earth, chastened us after their own pleasure, but he, God, for our prophet chastens us that we might be partakers of His holiness. The work He's begun in us, He's going to continue it.

He's going to complete it. Part of that work is, guess what? He chastens His children. But He doesn't pour His wrath out upon them. The passage deals with the loving chastening of a gracious Father in heaven, and it's a blessing.

Chasing is a blessing. Contrast that with God as judge pouring out His wrath on unbelievers and upon hypocrites. Revelation 19 and verse 15 speaks of Christ treading the winepress of the fierceness of the wrath of Almighty God upon the wicked. Revelation 6-16 speaks of unbelievers crying out when they see the Judge on His throne, when they see the Lamb, which is Christ, They cry out to the mountains and to the rocks fall on us and and hide us from the face of him that sits on the throne and from the wrath of the Lamb from the wrath of Jesus Big difference the difference between the love of God as our Heavenly Father for His dearly loved children and the wrath of God as judge upon the children of the devil at two different things. Ephesians 5-6 says, let no man deceive you with vain words for because of these things and there's a list of things that are in the character of the ungodly that the wrath of God comes upon the children of disobedience.

But praise God, our text says being now justified by Christ's blood, we shall be saved from wrath through him. Charles Hodge, Princeton theologian in the late 1800s says that Paul's statement in verse 9 of Romans 5 is an argument from the greater to the lesser. I've seen that probably from 15 different men, Just about everybody that I read. It is an argument from the greater to the lesser. Believers shall be ultimately saved, says Hodge.

The Apostles argument is an argument for teori, that is an argument from the greater to the lesser. If the greater benefit has been bestowed, the lesser will not be withheld, he says. If the greater benefit has been bestowed, that's Christ justifying of his people by his blood, dying for us, okay? That's the greater. Then the lesser, being saved from wrath, will not be withheld.

He goes on to say, if Christ has died for his enemies, he will surely save his friends. The love of God for his people should amaze and astound us when we consider that God gave His Son to die for us while we were yet ungodly sinners. And we can be certain that we who were once His enemies being now in the state of justification by the blood of Christ, by the sprinkling of His blood, by His death on the cross, will be saved from future wrath through Him. Because Christ suffered and died in our place because He made full atonement for our sins through the blood of His cross. Because He made satisfaction to the justice of God that was due us, thereby appeasing the wrath of God that was directed at us and becoming an object of God's wrath in our place.

We can be assured, we can be certain that He will also save us from any and all future punishment. If Christ died to save us, that is to justify us in God's sight, even when we were ungodly sinners at war with Him, how much more will He preserve us from future wrath now that we are His children? Amen? How much more will He preserve us from wrath now that we are his children The Puritans used to put it like this the believer in Christ is outside of the gunshot of hell You're outside of its reach We're outside of the the reach of eternal damnation Christ endured all the eternities of the hells his people merited. So being now justified by his blood, we shall be saved from wrath through him.

Is that a comforting word? We shall be saved from wrath through him. We're not looking forward to what the world is looking forward to. Our future is not their future. Why?

Because God's just wrath came down upon the head of His Son in our place. The full fury of the wrath of God fell upon Jesus, our substitute. And as a result, we who are justified in God's sight by faith will be saved from the wrath that is coming upon the unbelieving world. But this is not the case for those outside of Christ. We read about it in our study in Romans 2 a few months ago.

Verse 5 speaks of those who despise the riches of God's goodness. In Romans chapter 2 verse 5, speaks of those who despise the riches of God's goodness and His forbearance and His long-suffering. How many know what long-suffering is? They despise the fact that God put up with them so long. They despise that, that God has put up with them so long, has allowed them to go in their sin for so long, I despise that." Despising his forbearance, the riches of his goodness in his forbearance and long-suffering.

In that passage he assures the impenitent, that is, those who remain hardened against God and refuse to repent, that his patience knows an end. God's patience knows an end. How many understand that God's patience knows an end? There is an end to his patience. To them he writes after your hardness.

After your hardness. It's a pleading after your hardness and penitent heart. Don't you understand that you're treasuring up for yourself wrath? This is the unbeliever. None for us.

Wrath came down upon Christ's head. He paid for it in our place. But they're storing up wrath, treasuring up wrath against the day of wrath and revelation of the righteous judgment of God who will render to every man according to his deeds. Friends, the floodgates only hold so much water before they break open. And when they break open, they will never be closed again.

That's how serious going on in sin is. Once the floodgates are open, God's wrath begins to pour out upon the wicked. They're never going to be shut again. It is an eternal flood of the wrath of God poured out upon the enemies of God, the haters of God, those who went on still in their trespasses and rejected Christ. When the cup of God's wrath is filled up, it will be poured out.

We understand that. And it will be poured out upon the heads of unbelievers and church-going hypocrites for all eternity. In fact, the church-going hypocrite will experience more of the wrath of God. There are greater and lesser degrees of punishment in hell. The actor, you know, the actor, the Judas who's able to conceal himself among the disciples for three years.

I urge you, urge anyone today, if you're under conviction of the Holy Spirit, either living in open unbelief or in secret sin and hypocrisy, to lay down your arms. Lay down your arms. Lay down your arms. You are engaged in a war that you cannot win. But if God is dealing with you right now, you can, by His grace, lay down your arms, surrender, repent of your sins, trust in the person and work of Christ to be saved from the wrath to come.

Every believer here this morning was before conversion among the enemies of God. Everyone, if you're dealing with those things, understand every single person here who is now a believer once was exactly where you're at right now. If you know you're outside of Christ, Know that every person in this room right now is once outside of Christ and felt exactly like you feel right now, is struggling, going through the same exact things you're going through right now. And if you're under conviction for that sin, it is time to lay down your arms and surrender, to repent and believe. We were all once the enemies of God.

It's humbling to admit it, isn't it? I was an enemy of God. Can you say that? I was an enemy of God. We tend to think we were once just not interested in God or the things of God, but we kind of came around.

The fact is that we were the sworn enemies of God. It hurts our pride to admit it, but it's the truth. We tend to think of the enemies of God as those who openly blaspheme God or openly profess atheism, But the enemies of God are just ordinary, everyday people all over the earth who don't glorify God as God. The Romans won. And it's only when we are reconciled to God through the death of His Son that the enmity ceases.

And it's only the grace of God that has made any one of us to differ from anyone else. We who believe were given a great gift. God in His mercy humbled us. Do you sense that? Do you feel that?

I was here, but then God in His mercy humbled me. He gave me a new heart. He took away my heart of stone. The prophet Ezekiel says in chapter 36 verse 26, a new heart will I, God, give you. A new spirit will I, God, put within you.

And I will take away the stony heart out of your flesh. And I will give you a heart of flesh and I will put my spirit within you and cause you to walk in my statutes. It's God. A new heart is a gift from God. Four times God says in that passage, I will, I will, I will, will I, will I, I will do this, I will do this.

A new heart is a gift from God. It's all of grace. When God saves a sinner, a new heart gives him a new heart. He gives him a new heart that sinner lays down his arms. He's finished with his war against God.

He's been given the gift of regeneration and faith and repentance by grace. All who have been justified by faith in Christ's blood have peace with God. And all who having been justified by faith, faith in Christ's blood, now have peace with God. Our text says, being now justified by his blood, we shall be saved from wrath through him. And we will pick up with verse 10 in our next session.

Let's pray. Father, we thank you that we who believe, oh God, were given that wonderful, inestimable gift, inestimable gift of eternal life. Thank you, God, for justifying us in your sight by the blood of your Son, by the sprinkling of his blood, by his death on the cross. You justified us in your sight, declared us just in your sight. Thank you for saving us from the wrath to come through him.

Thank you, O God, for reconciling us to yourself by his death and saving us to the uttermost by his life. Help us, O God, now as we approach this table set apart from all other your table the Lord's table help us down to examine ourselves at accord with your word guide our thoughts and grant us repentance where repentance is needed as we eat of that bread and drink of that cup showing the Lord's death till He come, for we do ask it all in Jesus' name, Amen.