Dialogue the Fourth


Of Sanctification, and the Blessed Consummation.

Gal. ii. 19, 20. 

For I through the law am dead to the law, that I might live unto God. I am crucified with Christ; nevertheless I live; yet not I, but Christ lives in me, and the life which I now live in the fleshy I live by the faith of the Son of God, who loved me, and gave himself for me; I do not frustrate the grace of God.

Hearer. Now I would wish to hear likewise something about sanctification and the life of a child of God, for the preceding has approved itself in my soul.

Teacher. It depends again all upon faith, if that is true, sanctification follows of itself; therefore Luther says, “There is no occasion to ask or say that faith shall produce good works, for before it is said, it is all done already.” As much now as a soul lives in faith, so much strength, joyfulness, and readiness has she to a holy life. For this reason the ancients have performed such great things by faith, Heb. xi. and the first Christians advanced so far in sanctification. Sanctification therefore, according to Paul, is nothing else than a life of faith, a life of grace, and a daily exercise of repentance and faith until to the gates of heaven. The whole sanctification to the end consists therefore of two parts. 1. Daily repentance, and 2. Daily practice of faith. In faith we produce virtue and love — 2 Pet. i. 5. The Holy Spirit continues his work, which he has begun in us at the first conversion daily, by renovation. These two things belong together, the one follows and flows from the other. From faith, and not before, comes daily repentance and amendment, when this or the other of the old remaining corruption of the old man is yet purged and thrown away; and from the daily repentance comes always new exercise of faith, to enter more and more into the conciliating grace and pure mercy — Now what concerns,

1. The daily repentance. It consists of the communion of the death of Christ — Rom. vi. Paul says, They that are Christ’s, have crucified the flesh — Gal. v. 24. With all our glory and rejoicing in Christ we die daily — 1 Cor. xv. 31. We die unto the remaining sin, Rom. vi. 11. and to the world more and more, Gal. vi. 14; and finally also to ourselves — 2 Cor. v. 15.

In the first repentance, we have to do with the whole corruption, but in the daily repentance, only with the remaining parts thereof. This happens in the following manner: 1. Grace makes every thing clear to us, what we have yet about us, as we advance further therein, the smallest things, even the dust of sin, and what appears to others quite indifferent, will be discovered to us. And that is certainly a sign of our increase in godliness. At noon we see the smallest things; at dawn, when day breaks, only the larger. 2. We become poorer in spirit and humbled, and we are not pleased with ourselves; we are sorry when we do anything amiss, or have yet something bad in us; we wish that we were much stronger in faith, much more holy and serious, more cautious, watchful, more earnest in prayer, and in all goodness. 3. In all this we act with confidence towards God, penetrate more, and in conciliatory mercy, are purified daily in the blood of Jesus, pray daily for new forgiveness, and keep to that once acquired salvation, and gain thereby daily greater confidence and youthfulness of faith; because we observe, that the true love in all chastisements, only looks to our purification, 4. and so follows daily amendment, and we put away and leave behind more and more all impurities and worldly things, like a traveller who leaves behind him more and more of his way. Under the law no true amendment follows; under the grace and gospel we throw away even what is most dear to us. Now every man, that has this hope in him, purifies himself, in daily penitence, even as he [Jesus] is pure — 1 John iii. 3.

Two errors are here to be avoided. (a) If one should think of himself, that he had got already above this. The greatest saint as long as he lives does not get above daily penitence, and if he thinks he does, he is already no longer sound in faith, his light is darkness, his sail has lost its savor, and his eye is evil, it wiIl not see what it should see — Matt, vi, 23. (b) Beware at the same time, that from a true filial evangelical disposition, you do not suffer yourself to be thrown into a legal anxiety. Paul says, I cast not away the grace of God: And in Heb. x. 35. Cast not away your confidence. It must therefore be the daily conduct of a child of God.

2. A daily exercise of faith, a daily life of faith. The faith of which we speak here, is not such a trifling and superficial assumption as is usual in the world, but as we have seen before, an anxiety, a will of the soul, and an earnest desire, when with an abhorrence of all that is sinful, we force our way by prayer and faith, through all opposition, scruples, doubts, and obstacles, to the paternal heart of God, assume and seize Christ with his justice, esteem such grace as dearer to us than our own life, and higher than everything in the world, rejoice at it and rest therein. From this comes sanctification, and a life of faith. Paul saith, That what he lives, he lives in faith, and in any other manner he does not live.

The life of faith has particularly two parts, as Paul testifies of himself. First, That we live in the faith of the Son of God, who has loved us and has given himself for us. Second, That we do not live ourselves, but Christ in us.

(A) Of the first part of the life of faith, to wit, of the faith in the Son of God, who has loved us, and has given himself for us.

The whole life and conduct of a child of God and a pardoned soul must flow from the ground of propitiation. The forgiveness of sins must be the foundation of Christianity. Before we believe, that God has forgiven us all our sins, we cannot properly trust in him; but if we are assured of this, then the whole life is love and confidence. We live in faith and out of faith, Heb. xi. like a child of the world lives in his things; it is our element, our heart and soul hangs on it. The salvation obtained in faith, gives now the impulse, the weight and the draft in all our undertakings. The knowledge of Christ and his great mercies suffers us not to remain barren — 2 Pet. i. This stimulates us to venture everything for his honor. We then undertake nothing perhaps in order to obtain favor and grace, but in all our transactions and performance of good works, and in our prayers, we look upon ourselves us an already pardoned child of God. This comes from a confident spirit of faith; I believe, therefore do I speak, 2 Cor. iv. 13. do I live, do I pray, do I give. As the children of Israel at their departure from Egypt painted their doors with lamb’s blood, so must our egress and ingress, and conduct and actions, flow from the conciliating atoning grace. As we at our work have always our clothes on, so must the children of God walk every hour and moment in the garment of righteousness. The sinner in his unconverted state, sleeps at midnight without this garment, under false covers and upon bolsters; he awakes in the knowledge of misery; gets up in repentance; dresses himself in faith; walks by day in his converted state, in the beautiful garment of honor, in that he walks and stands, eats and drinks, travels and works. A chiId of God should always walk in his glory. In the wounds of Jesus he should not only be a guest but properly at home. Then it is well with the bride, when it is said of her, My dove in the cleft of the rocks, in the secret places of the stairs — Sol. Song, ii. 14.

But because we are gone over from Mounts Sinai to Mount Zion, from the legal state to the gospel state, and there is yet a good deal of the legal state adhering to us, we must become dead to the law, through the law of faith, that is, through the gospel; yea, we are become dead to the law by the body of Christ, Rom. vii. 4. as if we had hung with him on the cross. We are delivered from the law, that being dead to the same; we should serve in newness of spirit, voluntarily, and not in the oldness of the letter, v. 6. from compulsion or fear; we are no longer under the law, but under grace — ch. vi. 15.

I am dead to the law in four different ways — (a) in justification, it cannot condemn me for here is Jesus. Here is his precious word of the gospel. Here is his spirit who quiets and comforts my heart against the hard claims of the law.

(b) In sanctification I am dead to the law in this sense, that it need no longer by the fear of hell deter me from evil and impel me to good, as formerly in the legal state; for a filial spirit now impels me; from the love to Jesus. I am now willing to both, yea, to the keeping of all commandments, it is now easy to me and a pleasure, this is occasioned by faith. The faithful are free through Jesus, from the rod of the oppressor, Isa. ix. 4. from the compulsion of Moses, Acts xv. 10. from the hard yoke of the severe and hard, must; thou shalt. They obtain immediately after forgiveness, a filial and willing spirit. After thy victory (and the application in conversion) thy people (the faithful) shall be willing, in a filial spirit, to sacrifice (serve) in the beauties of holiness, after having obtained righteousness through faith — Ps. cx. This is the obedience to faith — Rom. i. 5. I am likewise free of the severe demand of a legal perfection and purity, for the law demands an angel’s purity or innate justice. My Saviour, on the contrary, demands only truth and faithfulness. The law was given by Moses, but grace and truth came by Jesus Christ — St. John i. 17. The gospel perfection, consists of two parts, grace and truth. These my Jesus has granted me completely. 1. I have a complete forgiveness of sins, that is, grace: 2. and an honest mind and will, which is entirely for Jesus, not to commit willingly even the smallest sin; this is truth, this is the easy yoke of Christ.

(c) Thirdly, I am also dead to the law, in so far, that it need not reserve to me any reward and salvation; for this my Jesus has given me already, gratuitously. I am already blessed, and the Son of God has given me heaven in faith. The Saviour gave it to me before I had done the least good; I did not earn it of him: No, I came poor and hungry after grace, and I obtained all; nor need he reward me for my goodness, for it is by his great mercy that I can perform good. If the Lord out of his great condescension, will call it a reward, I can only say — I am an unprofitable servant.

Finally, I am likewise dead to all the boasting of the works of the law (the boasting is out by the law of faith, Rom. iii. 27.) to all own merit, I rest and build upon no talents and works, be they ever so great; but will nevertheless most willingly perform good works; and when I have done something, I shall not make this a foundation, whereupon to build my salvation, or from whence I should take an assurance, but I live in faith, take out of the fulness of Jesus daily grace for grace, I cast not away the grace of God, but am satisfied that all is grace and I know in whom to believe — 2 Tim. i. 12. But my brethren have a right, for their own conviction, to say to me, show us your faith by your works, and not acknowledge me for a true believer, if they do not find the life and image of Jesus in my conduct.

Thereby we know, that the law is good, if a man uses it lawfully, (1 Tim. i. 8.) for by the law is the knowledge of sins, Rom. iii. 20. and it is our schoolmaster to bring us unto Christ — Gal. iii. 24. Likewise before the souls come to faith and are yet in penitence, they are kept under the law, and shut up under the fear of the law, Gal. iii. 23. that they may not return to evil and to the world. The sanctification is according to Luther’s expression, A surrender and appropriation of the redemption of Jesus Christ, and of all the benefits thereby acquired, and also a life of faith, then the fruit can and will not stay away. In such manner is Jesus with his redeemed, the foundation and a mystery of Godliness — 1 Tim. iii. 16. The soul who has now actually participated of the precious redemption in the blood of Jesus, now abandons her enmity, disinclination, and antipathy, which she had formerly against divine things, and gains a hearty delight and pleasure in the ways of God, and God the father testifies now for Christ’s sake in the soul, his fatherly satisfaction, in her praying, singing, works, and conduct, although everything is not altogether perfect, so that there is now through Christ, on the part of God and man, nothing but satisfaction, according to the Hymn of the angels. O sweet life of faith! O Lord Jesus, let the same more and more come to its proper strength in me and in all readers.

Here observe, it is against the purity of faith, we know the great salvation not yet, we live not in faith, and cast away the grace of God, 1st, if we rest upon our works, talents, and piety, and build thereupon. 2nd, If we will do no good works, at least not be sedulous therein, because they gain us nothing. 3rd, If we want to force piety from the unbelievers, and the unconverted, by rules and commands. 4th, If we put sanctification in the opire operato, or therein, that the work is only done. Too many do the same work; but with him only it is a holy work, who does the same in faith. Legal souls take great pains, to try to penetrate into the perfect law of liberty, that is, into the gospel, then they may become doers of the word — James i. 25.

Hearer. Formerly, when I had done something good, I thought in my mind, that God must be particularly gracious to me before all others. Now I see, that I owe all, and even myself to him, and that I never can return his love, even if I lived as holy as an angel; but I do it with joy, the great grace makes me willing. But now tell me something of the second part of the life of faith.

(B) Of the second fart of the life of faith, to wit, the ceasing of our own life, and of the life of Christ in us.

Paul says, not I but Christ lives in me. As the first part of the life of faith, extends to all the actions of a child of God; so this pervades all Christianity. According to the first, the redemption penetrates our whole conduct, and renders it filial and confident. (Justification enters in all the works, but not the works again into justification.) According to this, the second, the image and life of Jesus becomes manifest in us — 2 Cor. iv. 10. We accept Christ not only as our high-priest and conciliator, but also as our prophet and king, so that we suffer ourselves in every thing to be taught, advised, directed, and governed by him. By faith he dwells in us, lives in us, and operates in us. As we have Christ Jesus the Lord, so we must walk in him — Col. ii. 6.

In this life of faith, 1st, ceases therefore our own life. Paul says; Not I, that is; Without Jesus we cannot live, we are so used to him, we cannot do without him; without him we dare nothing, and we also can understand and will nothing. Without him we are quite dead, torpid, powerless and incapable of any good; as soon as he withdraws his grace only a little, we feel ourselves as such. This is now again a glorious life of faith; when we depend always in everything of grace and the Saviour alone.

We therefore renounce all own desire, our choice, all own praise, own justice, all own assumption of this or the other good work, all our own arbitrary endeavors, running and forcing. We are no longer our own masters, we dare not speak, do, or undertake anything without his command, we must at least make an inward demand and obtain leave: We dare not without him — Rom. xv. 18. To this belongs also the throwing away of all self-confidence in creatures or in ourselves, so that we by no means trust to ourselves, and to our own power and strength, or venture something upon the same, or ascribe it to them; but put our trust wholly and solely upon grace. If a man has yet a secret confidence in himself and his own reason, he stands quite bare and shaking, and is near his fall, and it is also quite contrary to the life of faith. We cannot only not put any confidence in ourselves, but must rather harbor a constant distrust against ourselves. Luther says: He fears more his own heart than the Turkish emperor. Nor dare we remain secure in our good opinion, in our good intention; but must investigate the same well; for our nature attempts to mix with the good, and the old Adam will also sometimes be pious. Therefore it is said, we can do nothing without him — St. John xv. We are not sufficient to think anything without him — 2 Cor. iii. 5.

At last follows the entire surrender; all self-will is given up in the death of Jesus: for instance, that we insist upon being in the right, all must go according to our mind, that we must have just such a spiritual direction, such measure of penitential anxiety, and of the sensible comfort; even if it were good, or appeared to us to be good; yet if it is according to own will, it is not good. — If thy presence go not, carry us not up hence — Exod. xxxiii. 15. If a man walks his own choice, he will soon fall into false spirituality and holiness, and becomes puffed up — Col. ii. 18. Israel does not break up, until the pillars of the cloud rise and they rest not, unless this comes down. Nothing is more contrary to the obedience of the members under their head, than own choice, and own will. In own will is nothing but pain and trouble. Therefore, it is said, we will do nothing without him, nothing, but what Jesus will.

Instead of the own life, 2nd, the life of Christ rises in us. Paul says, Christ lives in me. We give ourselves up entirely to his mercy, that he may inspire us; to his direction, that he may lead us; attend to his nod, follow his light, step for step, look upon him as servants upon their master, as children upon their father. We undertake nothing, we do not enter into war, but first reach the Ephod, and inquire of God in faith, 1 Sam. xxx. 7. and represent it to him in prayer. He inspires us with his spirit. Grants us the unction, which teaches us to distinguish everything wisely; this cautions, instructs, and admonishes us, through it God answers us in the secret joy of the heart —  Eccles v. 19 1 John ii. 20, 27. It is our light and sight, and a living law. We are weak, but he is strong in us, he speaks in us and through us, he prays in us and through his spirit, Rom. viii. he sacrifices in us, he burns in us a sweet incense, as a prayer for all saints, and all mankind. Yea, he begins in us such music and praise of God, that we feel Heavenly joys. The more we adore in the spirit, the more confidence and joy of faith shall we obtain; and the more we believe, the oftener, and the more cheerful do we pray. The spirit of God seals all with amen. Upon this we depend and are for the rest unconcerned, we say, I have told it to the Lord Jesus! O the noble life of faith!

He lives also in us with his mind. Then where there is humility, humbleness of heart and poverty in spirit, when there is love and compassion, meekness and friendliness, where there is a contempt of the world and its follies, there is the life of Christ, his footsteps; we have the mind of Christ — 1 Cor. ii. 16. By this the children of God know each other. If this appears in any one’s actions, then we perceive, that Jesus has occupied and inspired such a heart. Now where there is true faith, there he brings with him, not only forgiveness of sins, but also the image, the mind and imitation of Christ, the bride takes and receives the disposition, and the manner of the bridegroom The words; Christ lives in me, show the closest connection between the faithful and Christ, which is as close as between body and soul. Christ is the life of the soul, hereby a believer has such a preference before the unconverted, as the living have before the dead. From this connection through faith, flows the true satisfaction, quite other powers, ability, knowledge, talents, and passions than before.

Christ lives in us, through faith with his mind, (a) in our conduct towards the Heavenly Abba. God is in Christ inwardly present, from this comes a life like that of Enoch. We adhere to him, as seeing him, who is invisible, Heb. xi. 27. and yet love him, and now believe in him; 1 Peter i. 8. this is the property of faith. — Connected with it, is always a filial fear, but which, unlike the servile fear, never abates our love and confidence. It is one of the love-cords of Jesus; to be constantly before his eyes, is true happiness. It encourages and animates us powerfully. It is something blessed indeed, when we sometimes place ourselves, in particular, in the presence of Jesus, by an inward application in the spirit, awaken the heart to the warmest love and sighs, and renew the love and the covenant. How sensibly this touches the whole heart of Jesus, he indicates this, when he says; “Turn away thine eyes from me, for they have overcome me;” Even as to Jacob, let me go, when he nevertheless most earnestly desired it.

To the life of faith likewise belongs (b) Christ’s mind to wards the brethren. We love and honor Christ, through faith in everyone, even the weakest of his brethren. — We do it, as the Lord Jesus, when a brother stands an hungered and naked at the door. We love the most wretched member, one feels the misery of the other. — We take each other to be members of Christ. We have one mind, one language; to wit, the language of faith, one inheritance, we get all to one place; one sees on the other already the great glory, the one is rejoiced at the other. The eye of faith sees all this.

(c) We have Christ’s life and mind towards the enemies. When we consider them as men, who are moreover blind, we wish them with a commiserating heart every good, we pray for them. Even In the most wicked man, we respect the blood of Christ; we know it is a soul for whom Christ died; it is dear to us; we wish that it may become as blessed as we ourselves; this urges us if possible to save it. But when we consider it as the devil’s friend, we are done. Jesus has overcome the world! He, that is in us, is stronger than he, that is in the world. We are quiet and depend upon God.

We lead a life of faith even (d) under the cross. There is scarcely anywhere more exercise of faith, than under the same. But O, a blessed time of faith! If withal we do not suffer our spirit to flag, but in the most intricate circumstances look upon the support of God as certain; more so yet, if we take it as from the Lord, and this as mercy, whereby we not only lose nothing from the salvation that has been granted to us, but that the same even thereby, becomes now first right glorious; when we can look upon it as a proof of his faithfulness, then he will let us see something great, and intends something particularly good for us.

From faith comes further (e) a heavenly mind. Faith has to do with the invisible. Our life is in Heaven. Whoever has accepted in faith, Heaven as his share, occupies himself particularly therewith in his heart, his thoughts and spirit are in Heaven. Sometimes we think, whom we have to thank for this great blessedness. Sometimes we examine our share, and try to secure by faith our claim more and more. Sometimes we compare it with the most glorious things of this world, and see that it excels all. Sometimes we represent it to ourselves in spirit, and push forward in our mind, even to the throne of God, in the midst of the Heavenly hosts; we feel a Heavenly fire and home-sick; we count time and hours, and hasten to meet Jesus — Phil. iii. 11. And since such a great happiness awaits us, we must not fix our wishes upon this life, not desire to be here great, rich and glorious; for this life is but a thoroughfare. We must not despond in our cross, suffer willingly everything from the children of this world, not quarrel with them, not begrudge worldly things, also not desire to have everything that others have, that is their portion. If we have estate, we deny it, as if we had it not, the heart is every hour free thereof, we wait for a better life, we will absolutely not have our portion in this life — Ps. xvii. 14. But whoever will defend here, everything, be always in the right, suffer nothing, have likewise everything as others have it, and perhaps more, his mark is already lost, this was not Christ’s, nor Paul’s aim — Phil iii.

We lead likewise a life of faith (h) in our worldly relation, but not like the children of the world, who make it their chief business. We work, are contented with what God gives us, and trust in his providence. For that God who fed me as his enemy, when I was hungry, and gave me to drink, when I was thirsty, will not now forsake or neglect me, his dear child. He does with his child as the poor man with his lambkin. It eats of his meat, and drinks of his own cup, and lies in his bosom 2 Sam. xii. 3. And so is the life of faith, a death and overturning of all avarice, worldly care, distrust, anxiety, and of all self-glory and justice. In short, all thoughts; inclinations, intentions, words and actions, flow in and out of this precious foundation of faith, and all that is not so, is contrary to their mind, and is with them something under the van, which they will not let live. Faith applies likewise all that it sees, reads or hears, for its own use, and must become beneficial to us. And all this is for the children of God, an evidence of nothing but happiness, and although it is here ever so much concealed, yet it will be glorious, when on yonder day of justification, nothing but Jesus, his grace, his justice, his blood, his image, shall shine in them. Although we may not have all the degrees and steps of this life of faith, yet we have the whole Jesus, the whole grace, and the w hole salvation.

Hearer, O, that we could believe always more and more! God grant that the life of Jesus may be made, more and more manifest in our mortal flesh — 2 Cor. iv. 11. Pray tell me yet something of the blessed consummation, and the requisite conduct thereat.

Teacher. There it may be said; This disciple dies not; the life of Adam dies only in the faithful, I mean the natural life, but not the life of Christ, that is an eternal life, it is the same that they have here already in them, here concealed, there revealed. A dying child of God, must at last bow humbly before God, on account of his yet remaining faults and transgressions, and accuse himself; but at the same time, penetrate further in the redeeming grace, the bloody wounds of Jesus, under hearty and quite confidential prayer, and rest therein with an entire surrender in the will of God, fully assured, that all will be now perfectly well. Therefore, let him wash his clothes once more, in the blood of the Lamb, then by a faithful application, put on cheerfully his bridal ornaments, mount then joyfully the bridal chariot of death, and die like a child of God, a bride of Jesus, as one who will take possession of a great inheritance.

In this he will be greatly assisted by a serious consideration of the bitter sufferings of Jesus, and of his transcendent and unspeakable love, let him look into the heart of Jesus, who has seen, loved and chosen him from all eternity, even on the cross, let him consider all the faithfulness of Jesus, who has drawn him so often towards him, followed him frequently, and at last seized him, and has often manifested himself in him, and assured him of love and grace, let nothing bring him away from the salvation he has once received, or render the heart of Jesus suspicious to him, but let him believe that this is the hour, when Jesus more than ever will prove, how faithful and unchangeable he is. Let him now look anew for the promises, whereby in his lifetime he has been particularly strengthened; let him thank his Saviour most earnestly for the same, and rouse his spirit to a joyful praise of God, notwithstanding, many a dark hour should intervene; and if you see at last no way before you, only keep faith.

A dying child of God must 2nd, have the glory of Heaven constantly in his thoughts, and consider the same, as a thing not by him deserved, but which his Jesus has acquired, and gratuitously given to him, as the end of his faith, struggles, sighs and sufferings; and rejoice, that he has brought it now so far by the help of Jesus; let him now lift up his head, because his deliverance is at hand, and he will soon be entirely clear of the world, danger, misery, and the yet remaining sins.

Hearer. O what great glory will it be, when we shall be once delivered from so much misery.

Teacher. Most certainly, not only delivered from misery of this life, cleared from the yet remaining sins (which are a great grievance to the children of God,) freed from the torments of hell; which is certainly already a great thing; but to have, besides, yet such transcendent glory, so beautiful; so lovely, that none can express, that it cannot be compared with anything in this world; which cannot be expressed in any other manner than by parables — St. John. iii. Have you seen the parade and glory of great lords? Have you heard what happens at the coronation or marriage of a great prince? Have you seen anything beautiful? Or rejoiced when you heard excellent music? Have been in a merry company? Heard of treasures and great estates? Or how delightful everything buds and blooms in spring? Look, all this, and all the glory of the world is misery and trash, compared with it.

What a strange and inexpressible sensation is the joy, when a child after a long absence sees his parents again, or a bridegroom his bride, or one dear friend another; what welcomes, what caresses and joy is then shown! But whoever has in spirit enjoyed a drop, a taste of the joys of Heaven, he comes nearest to the matter. What rest! what peace! what beauty, purity, splendor and glory! What blessed sight of God! What delightful intercourse with the holy angels, with the saints, our brethren will be there! What loving conversations of our redemption, progress and great happiness, shall we have there! There it will be said amongst us; This is the bliss of which we have talked, sung and prayed for, in the valley of tears; yet it is all much more beautiful! What joy will not the first sight, and afterward the eternal presence of our beloved Jesus, in whom we have believed, on whom we have sung, occasion! What comforting, kind words, what friendly looks, when he with smiles, shall open to us the gates of Heaven! O, that all mankind, and particularly all our connections knew, sought and believed it! But dearest brother, the Lord, the Lord Jesus, has heard us talk of these things; let us hasten, he is there to fetch us home.

Jesus. Yes, I come soon.

Teacher and Hearer. Yes, amen; come Lord Jesus! Amen.