2 Timothy 1:13
Okay, brother, thank you very much for that welcome. Just before I put the PowerPoint, screen up, I'll just read one verse, which I've been thinking about, why are we doing this study. And it's from 2 Timothy 1:13. Paul says, writes to Timothy, Hold fast the form of sound words, which thou hast heard of me, in faith and love, which is in Christ Jesus, Hold fast the form of sound words, which thou hast heard of me. So we want to understand, we want an understanding of the words of Scripture. And we have been, I've been asked to do as you know, the words of election and predestination, and we want to understand the scriptural and biblical meaning of them. So it is important that we use the words of Scripture correctly, and understand them in the way that the Bible uses the words and not in a way that schools of theology, use the words. So I just leave that verse with you. Hold fast the form of sound words, which thou hast heard of me in faith, and love, which is in Christ Jesus. Now, having just reminded ourselves of the importance of words of Scripture, I try now and get this a PowerPoint up. Yes, here we are. And I'm starting at slide 32.


Introduction
So, as you know, we're looking at the biblical election. And as a subheading, I have made it the implications of Calvinism. It's very important that we understand what the School of Theology is actually saying, and how it goes beyond the scriptures. So, we have been, this is our third session. And our first two nights were taken up with the election of Scripture. And we, we discovered that election is to do with God's choice of those who are in Christ. And in fact, the fundamental meaning of election has to do with Christ Himself. Behold, my servant, mine elect. And then we also discovered the predestination. Four mentions, they are to do with God's future purposes, for the elect for those who are in Christ.

Now, we're going to look at what the election of theology is saying, and how the departure come from the simple biblical meaning of election and predestination to what we have in Calvinism, which is a double predestination to heaven or hell of everyone, in an unchangeable decree from eternity past, and that is election has taken us a long way out of the Scriptures and from the scriptures. So, we shall go We shall continue on. So, we want to look at the emergence of Calvinistic election, we're going to be looking at five-point Calvinism, and the implications for the gospel. Now we'll see how far we get this afternoon. Now, let us just remind ourselves, of what the Bible teaches, is the election in Scripture means God's choice of those in Christ. And then a predestination is God's future purposes, for those in Christ. So that's what you get, especially in the book of Ephesians. And in Romans, we get those definitions and understandings. Now, what matters is what the Bible teaches, it has to do with those who are in Christ.


What does Reformed theology teach?
Now, what does Reformed theology teach? If you look, they say that predestination has two components, election, and reprobation. Now, it doesn't have anything of the kind because we have been looking at predestination and predestination is to do with the adoption of sons. It has to do with conformity to the image of God. It has to do with inheritance, and the praise of God's glory. It has nothing to do with the election and reprobation to heaven or hell. So, election, this is what Reformed theology teaches election is God's choice of certain sinners to salvation by eternal decree. So, they move the subject of election to unsaved people to sinners, and that sinners are being elected to salvation. But we've discovered that it is saints who are elected to blessings in Christ, that is those who are in Christ, who are elected to things that follow salvation, then Reformed theology will tell us that reprobation is God's rejection and damnation, of certain sinners by eternal decree. So that, if you're not among God's elect, then you cannot possibly be saved according to this.

I can remember hearing a person in our meeting, saying, when we pray, before we go into a gospel meeting, we should be praying like Calvinists, and many a time I've thought about that since the last thing you want to do in a gospel meeting is to pray like a Calvinist. You say why? Because a Calvinist but Calvinism teaches that there are that your audience, your congregation, will be divided into those who are elected, and they will be saved, they will be drawn to faith irresistibly, and the others who are not elected, cannot possibly be saved. And that the gospel call is not really for them, there will be no winner call for them, there will be no faith for them. And there is no provision for them on calvary’s cross, and nothing can change that. So according to Calvinism, God has eternally fixed by an eternal decree, before the foundation of the world who would be saved, who would be lost and that’s unchangeable. So, how can you pray for a gospel meeting? If you believe that everyone's destiny is fixed unchangeably? Oh dear, I would rather pray and tell the people that God wants of all men to be saved, and come to the knowledge of the truth, and that the provision on calvary’s cross was for all men, and that the moment you put your faith in Christ, you join a great body of God’s elect. And you come in to all the blessings of election and predestination. It is those who are in Christ.

So, how did the understanding of election and predestination change from this, God’s choice of who is in Christ and God's future purposes for those in Christ. How did it change from that to this, which is that choice of certain centers to salvation by decree? And the reprobation, God’s rejection of certain sinners by decree? How did it move from that? To that, because I will I take it, I will take that that is entirely wrong and that and that, this is the basis of biblical election.


Origin of Reformed Theology
So, let us move on in our thoughts we want to explore, how the Reformed theology came to believe in this. Now, the man who we need to think about is, in fact, Augustine of Hippo. And the doctrine of double predestination comes from Augustine, the famous St. Augustine of Hippo. He was a born in 354 and died in 430. And just to tell you a few things about Augustine, because he was the man who formulated this doctrine. It all comes from him. He was the father of Roman Catholicism. He, he taught eternal damnation, of unbaptized infants, and he, he taught baptismal regeneration. So, his understanding of original sin was that every person was in Adam, sinning in Adam. So, a baby had this original sin of Adam, and he believes how you got rid of that original sin of Adam was through a baptism, and God removed the original sin. And he believed that a baby who died unbaptized was eternally damned.

Now, I don't believe a word of that. I don’t believe in baptismal regeneration. And the that is a very Roman Catholic doctrine. It's also carried over quite a bit in the Church of England, the Presbyterians have a different view of infant baptism, in that they believe it's bringing the child and the infant into family, salvation and Family Covenant, which is a different thing. Slightly different, a but the baptism of infants comes from, Augustine, he also taught me the veneration of relics, booms and bits and pieces of saints. And they bowed down and venerated them or worship them. They object to the word, worship, but they're certainly done a reading, and it is most certainly a form of idolatry. The, the body of their St. Teresa had brought her on the, a some of the capitals did a tour of Europe, in a coffin, and people were a try to touch the coffin and kneeling down and so on. And really, that that kind of thing, but the veneration of dead bodies, which the Catholic Church is so famous for comes from Augustine. He also taught the sinlessness and perpetual virginity of Mary. And the, in fact is Sir Robert Anderson, who isn't an excellent writer. He said that all the doctrines and errors of Roman Catholicism can be traced and embryo to Augustine.

So, and he believed in the perpetual virginity of Mary, which in scriptures can be very easily demonstrated that she had a children after the Lord was born. She was a virgin when Jesus was born. He had no natural father, but after that, then he had brothers sisters and there are several references to them. Then he was he taught Sacramentalism that is that the Catholic Church, by its priesthood and by its sacraments were the means of grace to the sinners, that you that you got the grace of God from partaking in the sacraments as practiced and distributed by the priests of the Catholic Church.

Now, He was the father of Roman Catholicism. Yet strange to say, reformed theologians took their ideas from Augustine. Calvin was a great admirer of Augustine. But Augustine taught this, that grace was confined to the elect and was denied to us who perish. Now, we're going to discover that the idea of double predestination came from the letter of Augustine. If you like, he didn't start off with whose ideas with that kind of a predestinarian, deterministic approach, fixing the destiny of all man, but he, his name follows this that grace was confined to the elect, and it was denied to those who perish. In other words, it wasn't the sinner, when he heard the gospel. It wasn't a sinner who said yes or no to God, according to Augustine, it was God who said yes or no, to the sinner. Now, that's not the gospel. Because the gospel has an invitation to all sinners everywhere, and God commands all men everywhere, to repent.

The term predestination, according to Augustine, refers to God's original or eternal decision to save some and not others. That is double predestination. He, by predestination he understood that was God, fixing the destinies of all a man, some to heaven and others to hell. That is not the biblical teaching of predestination, that is from Augustine. Now, he also dealt with certain heresies in his day. And Pelagianism was the the idea that man could live without sin by following the example of Christ, and Donatism, which was a North African church, which would not yield to the authority of the Catholic Church, so we put many of them to death. And in fact the leader, and persecution of Christians, by the Catholic Church through at the time of the Reformation, they looked to the Augustine as being the mandate for doing this.

Pelagianism, when he was dealing with the pelagy and area error, he was doing this at the latter part of his life. And that was them, that he came to these extreme predestinarian views and deterministic views. And before that, he had just been following what the, the other church fathers up to that time had not been teaching that this kind of view on election and predestination at all. So, staying with Augustine for a moment or two longer.

Berkhof is one of the Calvinists writers. And when I was writing a book defense of God's elect, I used Berkhof as the typical representative, systematic theology for Calvinism. So, now Berkhof makes a very telling admission in his book, and I've quoted it here. He said this, Predestination does not form an important subject of discussion in history until the time of Augustine and that is quite an admission. Earlier Church Fathers allude to it, but do not as yet seem to have a very clear conception of it. So, when people were reading Augustine, about predestination and election, they thought that they were returning to the original teaching of the scriptures, and the teaching of the early original church fathers. But actually, this is an admission that was never the case. That this emphasis on predestination came from Augustine. And the church fathers who came before him, we're not emphasizing that at all. And that is his own admission. Earlier Church Fathers allude to it, but do not as yet seem to have a very clear conception of it.


The Foundation of Augustinian Calvinism
Now, this is a photograph of a book, the foundation of Augustinian Calvinism by Ken Wilson. It has just been published last year. He's he's Canadian. Now, this is an excellent book. It has a summary of a PhD he did on the theology of Augustine, and its influence on Calvinism. Now, he went through everything ever written by Augustine, that was quite a mammoth task in itself. And he said this, these are sort of words, taken from his summary, his conclusion, That Augustine argued in early days against determinism and for free will, in his early writings. But then in 412 AD, he reverted to the determinism to which he had been exposed in Stoic and Neo-platonic philosophy and his 10 years as a Gnostic Manichee. Now you'll remember the avens who were Stoics and epicureans. So, the Stoics said Pilate was probably a Stoic. Stoicism is now as popular again, as a modern-day system of a philosophy. And the Romans a would have been quite stoic, and stoicism was on the men who give holistic. The whatever happened was to creed base it. By the way, Hitler had that belief. He believes that spirit had decreed that he would, that he would raise to power and do what he was doing.

Now, the fear ballistic feudalism, of stoicism, and the writings of Plato and Gnosticism, which is popular again in monotheism. You can go into a book shops in the UK, and go to the spiritual section. And they will have books on Gnosticism and Gnostic scriptures, and stoicism, and so on. Now, Luther and Calvin mistakenly believed that Augustine was reaffirming the determinism of Christian theologians before him. When in reality, he was introducing pagan ideas into Christian theology. That’s very important and he was the person who are peculiar that and formulated these so-called doctrines of predestination and doctrine of election, that it was to do with the fixing of people's eternal destiny, by eternal decree, without any choice, or possibility of choice on their part, that it was God's sovereign choice. That's the name they give it. God's sovereign choice, but that is not the Gospel.

The Gospel proclaims an invitation. It is an invitation. It is a proclamation and it is an ultimatum. The gospel is an invitation come on to me. All ye that labour and are heavy laden, and I will give you rest. The gospel is a proclamation. Christ died for our sins according to the Scriptures, and that He was buried, and that He rose again on the third day, according to the Scriptures, it is a proclamation of the finished work of Christ for us, Christ died for our sins. And then, finally, the gospel is an ultimatum. God now commands all men everywhere to repent. Now, we discovered that the Calvinism is when you mentioned, gospel verses that contain the word, world, sinner, and so on, and all man, they will tell you that means only elect. Now that is mutilation of the Scripture. So, for those who are interested, the ideas of that particular deterministic view of predestination does not come from the teaching of the apostle Paul does not come from the Gospel of John, or from Romans, or from Ephesians. It comes that particular teaching comes from Augustine. And when you compare what Augustine and the Calvinist has say, to what the Bible says about predestination, you get a very different story.


History of Christian Theology
Now, having thought about Augustine, we move on. There's a bit of history in this session. If you're a history buff like I am, you'll enjoy it. I hope you're not switching off with a bit of history. But it does show us where the ideas are coming from and helps us to understand what is going wrong, in Christendom and in Christian theology, and should make us more keen to hold fast the form of sound words. Now we've got to Vietnam, in the history of the church, Martin Luther, we're very glad that God gave us Martin Luther, and John Calvin followed him. So, these were first and second-generation reformers, Martin Luther, we could say, was a first-generation reformer. And he stood against the Roman Catholic world alone. And we have got to salute his memory. In that he restored again the truth, of justification by faith, and that salvation was by grace alone, through faith alone. So, for Luther, the emphasis was on justification that just shall live by faith.

Now when it came to Calvin, he changed the emphasis. And the emphasis was no longer on justification. But it was starting to shift to election. And the, the Calvinist will tell you today that God saves by election, that is not the gospel. And God will justify the sinner, and God will justify him, which believers in Jesus. Now, justification by faith is available to all the Gospel is the power of God unto salvation to everyone who believes. Calvin says, No, it's only the power of God to the elect. And that if you are not an elect, then the gospel isn't for you. Now, you can see the implications that it has for the gospel. So, for Luther justification was by grace for Calvin election, was by grace because Calvin equated election with salvation.

Now, Luther had this idea Luther never really got clear on the subjects of predestination and election. But he wasn't, he certainly was nowhere nearly as extreme as Calvin. Now, let's look at what Calvin says about eternal election. This is from the institutes of the Christian religion. This was a famous work that he wrote, A went through many editions, and many languages. So, Calvin says eternal election, is that by which God has predestined some to salvation, and others to destruction, he gives to some, what he denies, to others. How would you feel about preaching in your next gospel meeting, and telling the audience, if you're elected, you will be saved? And if you are not elected, you cannot be saved? Is that the gospel message? I think not. Some people even try to say, Now, you don't tell that to the unsaved. That's a family truth. Oh, dear, that just thought makes me cringe, to think that there is a family truth, that we're not being actually honest about the gospel when we're preaching the gospel, that we're preaching the gospel. And we can't tell the person that they can be saved, because we don't know if Calvinism is, right.

So, Calvin took his understanding of election and predestination from Augustine. He quotes Augustine, so many, many times, and through his, his works, and Calvin, and those that, and the generation that follow, they put Augustine on a on a film, as if he were an apostle. Remember this, Augustine made loads of mistakes. He was the father of Roman Catholicism. Now that does not necessarily follow that he was wrong on everything. He said some good things in the earlier part of his life, but when the body the conclusions he came to about election and predestination, Augustine, it came from his former days of stoicism and pagan philosophy and its fatalism. Now, for Calvin, salvation was by election, and that came straight from Augustine.


Theodore Beza
Now, when Calvin died, he was succeeded by Theodore Beza and Beza in Calvin died in 1564. And Beza replaced them as director of the Genevan Academy. So, Calvin of course lived in Geneva is famous for that. He put some heretics to death as well, which was not very enlightened. Now, what Baeza did was, he took the whole thing further than even Calvin did. And Bezas are repositioned he put predestination at the center of the theological system, later to become known as Calvinism. So, he took double predestination, as being the core truth of Christianity, the core truth of the Bible, and built this theology on that premise. And it was a faulty premise. It wasn't correct. And he built his theology on it. He said, Well, if he wasn't getting the things out of the Bible, where was he getting them from? Well, he adopted a different methodology, a new methodology to formulate and defend his system. And we're gonna see Now, instead of turning to the Bible, to find out clearly the sound words of Scripture, he began to use the deductive logic and deductive reasoning, which brought on beyond the biblical text. And we will see that very soon. When we look at the five points Calvinism the five points are all argued deductively beyond what the biblical text is actually saying.


Syllogism
So, what is this new methodology? Because I believe that Calvinism is wrong, both in its content and in its methodology, how it came to its conclusions. Now, he turned to Aristotle, this is Beza, he turned to Aristotle and syllogistic logic to formulate a system, please don't turn off. We will get through this, okay. It's not that complicated at all. I just we comment on it. And we move on. But it is important to just understand that Calvinism the arguments and conclusions of five point Calvinism, as a system draws heavily on the deduct of logic that takes you beyond the biblical text. So, he, he assumed that double predestination to be the core truth and he formulated his doctrines by syllogistic. Deductions, which took them beyond what the Bible says.

So, you say, Well, what's this about? syllogistic deductions, what is the syllogism? Now, maybe some of you already know. But we will answer that question. What is a syllogism? And a syllogism. It was a method of logic, invented by Aristotle, at least, he verbalized it. A no much of deduct of logic can be true, unhelpful. But a syllogism, It's an it consists of syllogism consists of two premises, and a conclusion. Now I will do an example of a correct syllogism. Premise number one, all men are mortal. Premise number two, Socrates is a man. And the conclusion is, therefore, Socrates is mortal. So, you say that follows. That’s perfectly okay. If all men without exception are mortal, Socrates is a man, therefore, Socrates, must be mortal. So that's okay. If the premises are true, and the conclusion is true, I don't think anyone will have any objections to that piece of deductive logic, two premises and a conclusion, and you're getting a right one.

Now, you can employ syllogisms in an incorrect way, and come to very wrong conclusions. For example, the Roman Catholic title of Mary, as the Mother of God, say, Where does that come from? How can you defend that? We read about the mother of Jesus was at the prayer meeting, in Acts chapter one. But we certainly don't read that the Mother of God was at the prayer meeting in Acts chapter one. And why? How can you call Mary the Mother of God? This is the kind of deductive reasoning in a Roman Catholic who come up with isn't Mary, the mother of Jesus they say? Yes, isn't Jesus God? Yes. And then they will say, a clearing that way. Therefore, Mary, is the Mother of God. Now notice how you can take two seemingly correct premises but end with a very unscriptural conclusion that has taken you not only beyond the Bible, but into error. And then it's a heresy, to call Mary, the Mother of God. You can’t.

It's important in terms of titles for Christ, titles for the church and so on. Keep to the language of Scripture, don’t go beyond the biblical texts. Because this kind of deductive logic is going beyond the biblical text. And the opposite of deductive logic is inductive logic, keeping to all the bringing all the references together and getting the conclusion come out of all the references or do not bring this kind of deductive conclusion. Now, you notice that, that is very wrong. I assume that everyone listening to this and never refers to Mary as the mother of God. And you can see how they have arrived at a it's by a syllogism, if two premises and a conclusion.

But you see, deductive logic is not a proper way of formulating Christian doctrine. You only take what the Bible says, and compare Scripture with Scripture. And you do not add to the biblical text. So, note that this deduction has brought us beyond the biblical text, which it does. Applying this deduct of methodology in the formulation of doctrine will take us beyond the biblical text. This is the methodology used in the derivation of five point Calvinism.

And you had the Catholic Church, they had a movement in the middle, or Middle Ages called scholasticism where they wanted to synthesize Christian ideas with Greek and Latin ideas with philosophy. And they did it by applying the Deduct of Philosophy of Aristotle, to the Scriptures. Thomas a campus was a famous, Scholastic. And they up until very recently, until the 1800s. Into the 1900s. In some cases, Roman Catholic priests were still being trained, and by reading Thomas at campus, but that was the Catholic side of things. They were welcoming that marrying of philosophy with scripture. But also Beza. And the Reformers began to use the same methodology and then began to use the methodologies of Aristotle. And they ended in a five point Calvinism and I would add that I do not believe in one of the points of a Calvinist I don't believe in any of them


Arminian Election
Now, not everybody have made with Calvin and his predestinarian teaching and Arminius and Arminius revolted against the extreme views of Beza. So, Arminius held that God foresaw who would really repent and believe, and so consequently, elected them now you could call it conditional election, it's a lot better than what Calvin or Beza or Augustine were saying, but Arminius never really got a grasp of the full scriptural, simple scriptural truth of election and predestination, because the thing to grasp about that is biblically, election and predestination are to do with saints they are to do with those who are in Christ. Arminius made the same mistake as Calvin, in this respect, that even that he believed election was choice of sinners to salvation. The only difference he had with Calvin was how they were chosen.

So, when a Calvin said, no, it's God’s sovereign choice, man has no choice to make. But Arminius said, no, no, a man has a free choice to make, and those who choose will be elected. He's making the same mistake. As Calvin was making in a sense. So, the Arminius also said Christ death is sufficient for all and efficacious for those who believe. I think we ought to say amen to that. I think Arminius was perfectly correct there. And I hope, I hope we don't believe in a limited atonement we'll see, we'll soon be dealing with that.

Arminius also objected to resist the deduct of methodology. He thought he was going way beyond what the biblical text was saying. And then he did argue he made a serious mistake, Arminius held that a Christian could lose his salvation. And that was a serious mistake. Mind you when you come to perseverance of the saints, a Calvinist doctrine, that's not much better. And it's not really teaching, the security, the eternal security of the believer at all when we come to look at that. But this this is the point I was making. Both Calvinists and Armenian’s equated election with salvation. That was a mistake. For Calvinists. election to salvation was unconditional, and entirely God's sovereign choice. election to salvation, for Armenian’s, election to salvation, was conditional on the individual's free choice.

So, you'll see that they both believed that election was to salvation, it was a choice of sinners, to salvation. But let me remind you, we have seen from the Bible, that election is not to salvation, election to salvation, it is not to salvation, but to the blessings which follow salvation. Election is the choice of those who are in Christ. And predestination is the purposes that God has planned for those in Christ. So, it is God's choice of those in Christ. So, Armenians and Calvinists make that same basic mistake.

So, if someone asks you, Are you a Calvinist or an Armenian, you get this kind of question. Don't answer. You say, if you want a discussion, you will have to say, do you believe in Calvinism, or Arminianism or another? Because there is an alternative, and if it's usually a Calvinist asks you this question by the way, are you a Calvinist or an Armenian, he is presenting you with a false dichotomy. He is presenting you with two alternatives, both of which are false, both of which are on the mistaken view. That election is to salvation. When election is to blessings which follow salvation.


Synod of Dort
Now, I'm just watching our time. There was then a famous Synod organized. The Synod of Dort in 1618, to 1619, and Arminians and Calvinists are to sort this out. For the Arminans other words called remonstrant, each individual had the choice to say yes or no to God. I will say Arminians view, and he's right or not. But for the Calvinist, it was God who said yes or no to each individual, those are two very different understandings of the gospel. Now, the outcome of the debate was a victory for the Calvinists. According to historians, the Remonstrants or the Armenians, they were not allowed to take their seat.


TULIP
But out of this Synod of Dort came the formulation of the five points of Calvinism known by the acronym Tulip. And these are the five points of Calvinism. And this system this is a theological system that they, they make everything to fit into this.
T: Total depravity the idea that man is not only totally ruin or he is totally unable to even respond to the gospel. This is what they teach. And therefore, the a man cannot respond to the gospel. And is, in a sense, he must be regenerated first. And then when he's regenerated, God gives him the faith to believe, we’ll see and that is very wrong and that gets the order wrong. That is not the gospel.
U: stands for unconditional election, that's God’s sovereign choice who to save and who not to save, we'll be looking at that.
L: stands for limited atonement. And that the work of Christ on the cross was not for those who perish was not for those who are reprobated in any shape or form. He didn't die for their sins. He only died for the sins of the elect. According to this five point system of Calvinism,
I:, they believe, they teach is that is Irresistible grace. And that, if you're one of God's elect, you will be drawn irresistively by the Spirit, you cannot resist that, and you will be saved, you will be regenerated, and saved. And that grace is irresistible. And then finally,
P: They say that they will also have, they will persevere till they die. The perseverance of the saints that if they're truly elect, they will persevere to the last day on earth. And if they don't persevere to the last day on earth, then they were never among the elect.

So, a Calvinist does not have the assurance of salvation that you might think he has. And the Calvinist is not asking a question. How can I know? If I'm saved. He's asking a different question. He's asking, How can I know that I'm elect? Now that question, fills you with despair? If you say, How can I know that I'm saved I can do something to know that. I can fly to Christ, to know that I'm saved. But I am not sure if I am elect? I'm looking inwards for signs of my election that is not Christian assurance. Christian assurance is the blood of Christ makes me saved and the word of God makes me sure. Now, In the next session, we'll be looking at these five points, discovering how that been formulated. And we'll be looking at their error. And we'll be looking at the truth. Now, we don't want to get too obsessed by all the errors. But I want you to be able to recognize Calvinism. When you meet it. You said is it really necessary to do all this? Brother it could be maybe one day in your assembly there comes a young man, and he's been to a Bible school in Germany, and he screwed up this reformed stuff. And he wants to start a Bible class and start teaching the young people, Calvinism. Just be careful, you need to be able to recognize it. And you need to be able to handle it with the scriptures.

So, I end by a quoting again, Second Timothy 1:13, Hold fast the form of sound words which thou hast heard of me, in faith, and love, which is in Christ, Jesus. And next week, Lord willing, we shall look at adding to the scriptures. The danger of adding to the Scriptures, and we will discover that, that is exactly what the five point Calvinist system is. I hope the biblical teaching of election, and predestination is coming through to us from the words of Scripture. So, I think that's enough. I've bombarded you with a lot of history there. I hope you found it. Interesting that I hope it will be helpful in the future. As you come to recognize certain teaching when it comes to your assembly, you will recognize it, that there's, if you let that go, there's staff in the pot. So just may God bless this word. And I now a hand back to our brother. Thank you.