...four brethren with me on the platform here,
and then, when this peaceful moment arrived, they
all just looked at me and fled.
And I felt I was all alone in
the Sahara Desert.
The platform seemed too large, the audience was
too numerous.
I was a stranger and many of them
were Chinese.
Well, I don't have exactly the same feeling
this morning.
I'm glad to be back with you, and
I must relate to a conversation that I
overheard on my way here on this trip.
It was between two preachers, and one said
to the other, have you ever been to
the Park of the Palms to speak?
And the questioner said, I have never.
And I said, well, I've never been there
either.
In fact, I hope I never go there.
And the first man said, and why is
that?
He said, do you think you could tell
them anything new about the Park of the
Palms?
They've all lived long enough to have heard
everything.
And they all know everything.
So, he said, really, I'm not anxious to
go.
Now, in the light of that, what am
I going to do?
You see, I have already been informed that
you have all heard everything, and you all
know everything.
So, that wasn't a very good introduction.
I hope you understand.
On my account, I was listening to it.
As I said, I wasn't a participant in
the conversation at all.
I was just overhearing.
Sometimes it's not good to be hearing something
that you shouldn't.
However, I have summoned up all my courage,
and I was here in Florida at any
rate, and I couldn't go home, but I
was just judging my duty.
So, you understand the handicap under which I'm
working.
I won't often speak to a convocative congregation
that knows everything, and that has heard everything.
I worked very quickly this morning in the
Gospel by John, chapter 8, as an introductory
message for our studies that we shall have
morning and evening, from Tuesday through Friday.
They will not be just on one topic,
although the two topics are very closely related.
And I should tell you at the outset,
because if I don't, while I'm finished, you
won't have known what I was trying to
say.
But if I tell you at the beginning
what I'm trying to say, then at least
you will know what I meant to say.
And as a brother up in Toronto often
says, he said, don't go to sleep, because
you'll listen to Dave's asides.
And the asides, I said on this one,
I wandered from the topic and go off
into bypass meadows.
And he said, sometimes you get a whole
lot more out of his asides than you
will out of his sermons.
That's just a little word of advice to
you in case you wonder about it, or
in case you wander because of it.
You have all heard, those of you who
are either related in any way to the
process of education in our days, if not
you, then your children, if not your children,
your grandchildren, and if not your grandchildren, some
of you probably have greats, that there is
a common expression used today as the title
topic in the world and teaching of philosophy
and psychology, and it's this, there are no
absolutes.
Now this our younger generation are being taught
both in high school as well as in
colleges and universities, and I have met up
with some of them, and it has been
on my mind, I wish to counter that
statement, that categorical statement that psychologists are making,
and philosophers are making today, that there are
no absolutes.
I noticed rather interestingly that these people who
claim adamantly that there are no absolutes, if
they're not agreed with something that is said,
they will say that's a lie.
And right away you say, how can it
be a lie?
Because if there are no absolutes, there's no
truth by which to call it a lie.
Right?
Truth is absolute.
You can't change it, you might distort it,
you might deny it, you might counter it
with something else, but truth is inviolate, it
is absolute.
And the very fact that they will say
to you, that's a lie, you're admitting an
absolute, and that is true.
And yet they will hand this statement out
to us, and to our younger generation particularly
today, that there are no absolutes.
In our morning studies, I wish to look
with you at a few of the numerous
absolutes that we have given to us, particularly
in the Gospels like yours.
And in the evening studies, I wish to
change that, and I would like to consider
with you some of the privileges of the
life of the Lord Jesus.
There's the group of three.
I read a book some time ago that
was trying to enlighten me from what, now
it's a little bit longer than I am
now, and it's called the secret of the
universe.
It's written by a man by the name
of Nathan Wood, and his conclusion of, if
you read the whole book, was that the
secret of the universe lies in the trilogies
of the universe, the number three, and how
many times it occurs, not only in scripture,
but in duality and other areas of time.
So I wish to begin with you this
morning from John's Gospel of Temporary, and we'll
have a short reading, and then I shall
speak with you about the ultimate absolute.
John's Gospel, chapter 8.
We shall read from verse 21.
Then said Jesus again unto them, I go
my way, and ye shall see him shall
draw in your sins.
Whither I go, ye cannot come.
Then said the Jew, Will he kill himself,
because he said, Whither I go, ye cannot
come?
He said unto them, Ye are from beneath,
how I am from above.
Ye are of this world, I am not
of this world.
I said therefore unto you, Ye shall die
in your sins, for if ye believe not
that I am he, ye shall die in
your sins.
Then said they unto him, Who art thou?
Jesus said unto them, Even the same that
I said unto you from the beginning, I
have many things to say unto George of
you, but he that sent me is true,
and I speak to the world those things
which I have heard of him.
They understood not that he spake the name
of the Father.
Then said Jesus unto them, When ye have
lifted up the Son of Man, then shall
ye know that I am he, and that
I do nothing of my self, but as
my Father hath taught me, I speak these
things.
And he that sent me is with me,
the Father hath not left me alone, for
I do always those things that please him.
As he spake these words, many believed on
him.
Now let us turn to chapter 42.
Jesus said unto them, If God were your
Father, you would love me, for I proceeded
forth and came from God, neither came I
of myself, but he sent me.
Why do you not understand my speech?
Even because ye cannot hear my words.
Fear of your Father the devil, and the
lusts of your Father you will do.
He was a murderer from the beginning, and
behold not in a truth, because there is
no truth in him.
When he speaketh a lie, he speaketh of
his own, for he is a liar and
a follower.
Because I tell you the truth, ye believe
me not.
Let us look farther down to James 2,
verse 49.
Jesus answered, I have not a demon, but
I honour my Father, and ye dishonour me.
And I seek not mine own glory, there
is one that seeketh and judges.
Verily, verily, I say unto you, if a
man keepeth my saying, he shall never see
death.
Then said the Jew unto him, Now ye
know that thou hast a devil, or a
demon.
Abraham is dead, and the prophets, and thou
sayest, if a man keepeth my saying, he
shall never taste the death.
Art thou greater than our father Abraham, which
is dead, and the prophets are dead?
Whom makest thou thyself?
Jesus answered, If I honour myself, my honour
is nothing, it is my Father that honours
me, of whom ye say that he is
your God.
Yet ye have not known him, but I
know him, and if I should say I
know him not, I shall be a liar
like unto you, but I know him, and
keep his saying.
Your father Abraham rejoiced to see my day,
and he saw that it was last.
Then said the Jew unto him, Thou art
not yet fifty years old, and hast not
seen Abraham.
Jesus said unto them, Verily, verily, I say
unto you, before Abraham was, I am.
Then put thee up stones to cast at
him, that Jesus hid himself, and went out
of the temple, going through the midst of
them, and so passed on.
Of all the marvellous things that our Lord
Jesus said when he was here, I think
the statement we have read in John chapter
8 is the most remarkable, the most outstanding,
the most striking of them all.
Immediately it draws your attention.
You cannot lightly dismiss it, you cannot lightly
forget it.
And this is what I like to call
the ultimate absolute.
Perhaps some of you have noticed that the
miracles in the parables of our Lord Jesus
Christ when he was here are often followed
by a discourse which results in being, perhaps
to your notice, more important than the miracle
itself.
John chapter 8 begins, as most of you
will know from memory, with the incident of
the woman taking an adultery.
After that incident, manifesting the grace and the
glory of our Lord, there came the discourse
that we have read of here in chapter
8.
And it is just another example of the
fact that our Lord's miracles generally are followed
by a discourse.
And the discourse, I may say, is of
much greater value than the miracles.
While we tend to remember miracles and forget
the discourses, nevertheless the words which our Lord
speaks subsequent to and consequent upon the miracles
are the things that we study with interest
and remember.
So on this occasion the Lord is speaking
with the Jews.
He said to them that he was the
light of the world.
Upon that there came a discussion with them,
and the Jews, being frustrated because they couldn't
understand him and they couldn't discern just exactly
who he was, they recharged him with being
demon-possessed.
And our Lord said, he was not demon
-possessed, but he had one father that was
flawed.
And they said, well we're not born of
fornication.
That was a distinct flir on our Lord's
birth.
We've only got one father, and that is
God.
And our Lord said, if so, were your
father, you would love me, and you would
listen to my words, and you would accept
my words because I came forth from war.
But you were of your father the devil,
and the works of your father you would
do.
You was a murderer from the beginning.
Whom did he murder?
Our understanding at the beginning of the historic
account of the series ends the family for
a human family, whilst which we are part,
begins the course in Eden.
Did murder take root in Eden?
Our Lord said he was a murderer in
the beginning.
He abhors not, or he should not, in
the truth.
And there you see, he opens their eyes,
and he says, this is what it means
that a lie is murder.
How did he murder our first parent?
With a lie.
And how has he brought death and destruction
into the world ever since?
What is the armor in which he's dressed,
of which the Lord spoke so clearly in
this book of chapter 11?
This is the lie, this is his truth,
because a lie kills, and truth heals.
And so he is a liar, our Lord
said, there is no truth in him.
He cannot speak truth.
He might simulate it, he might quote it
from the scripture of time, but behind it
all, even his quotation of scripture, is the
sinister lie.
There's no truth in him.
He's not capable of stating the truth.
And this is the sentence, this is the
condemnation that God passed upon him.
When we read about this, well, over in
Ezekiel chapter 28, God says that a fire
will proceed out from him, so that he
never ever could report the truth.
It was always to be that which he
began to be, and that was a murderer
by the use of a lie.
So lies still kill.
Truth is that which heals.
And after chatting with our Lord and discussing
with him the subject matter of this passage,
the part that goes to your testimony, our
Lord made a very remarkable statement, and I
want to notice this with you, in part
at any rate.
We come to the last part of the
chapter, and he said something about Abraham, making
Abraham to be their father.
He said something about Abraham.
He said, you know, your father Abraham is
going to see my day, and saw in
this land.
Theologians have been puzzling ever since with exactly
what our Lord is referring there.
What's the day he's talking about, and when
did Abraham see his day?
And we have come to sometimes different conclusions
about that matter.
And then they said back to him in
report, they said, thou art not yet 50
years old, and hath thou seen Abraham?
Not what he said, of course.
He said that Abraham saw his day, but
through this Adam.
And our Lord made this statement.
This is the statement that rings all through
the Gospels like God.
Verily, verily, I say unto you, he said,
before Abraham was, I am.
That's the ultimate answer.
Before Abraham was, I am.
Now consequent upon that statement, as they had
done previously in the Gospels by John, and
as they will do later, it took up
stones to stone him to death.
Because he had said that before Abraham was,
I am.
And when our Lord made that claim to
be the I am, then he's what he
was referring.
Although he related it sequentially with Abraham, but
they knew he was going back to Exodus
chapter 3.
You will remember that incident, Moses has led
the sheep of his father-in-law to
the back side of the desert.
Interesting, isn't it?
He wasn't a shepherd, but after 40 years
in the back side of the desert, in
Perun, he learned to be a shepherd.
And the dexterity of his shepherd character was
revealed when he led a flock of sheep
to the back side of the desert.
He didn't drive them, he led them.
He led them into a desert because without
leading or guidance they wouldn't have gone.
He couldn't have driven them into a desert
forest, but he could lead them there.
And he had done that in return to
the incident that we know so well in
Exodus chapter 3 of the burning bush.
He saw this thorn bush in the wilderness,
and he saw it on fire.
It was burning, and as he watched it
quickly consumed, for it was only a thorn
bush, he was amazed to discover that it
did not cease to burn.
It did not be reduced to ashes, so
he drew near to look at it.
And as he did so, a voice spoke
to him out of the bush.
He said, Moses, Moses, and he said, here
am I.
He said, Lord, she's gone from thy feet
to the place where I am now, stone,
this is who we are.
And then you remember God spoke to him,
the angel of Jehovah spoke to him out
of the burning bush, and he gave him
a commission that he was to go down
into Egypt, back down into Egypt, where he
had left 40 years before, and he was
to pray to the king, let my people
go up and take care of me in
the wilderness.
And you recall how Moses protested against that.
He said, Lord, I'm not able to do
this.
I'm not competent for this task.
That was in Egypt once.
And anyway, I'm a very poor sage.
Regardless of what act, if you even stood
in action for seven years, a man might
have been running away.
But the problem later on wasn't this.
So I'm a poor man of speech.
I don't have the ability.
I can't go down to Pharaoh.
I fled from the face of Pharaoh.
Pharaoh became our left Egypt 40 years ago.
God said, I'm sending you to go down
to Egypt.
When you get there, gather the elders of
Israel together and tell them that I have
permission to go down to Pharaoh.
Let my people go, that they may serve
me in the wilderness.
You will bring my people out.
This will be the sign and the angels
will respond and respond to you.
And Moses said, when I gather the elders
of Israel together, they're going to ask me,
who commissioned you?
And the Lord's answer to that was, because
as you'll find out later on in the
epistle to the Corinthians, or also in the
book of Revelation, if you know the name
of the God who sends you, you are
driven of authority in the event.
So, firstly, well, who sent you?
God said to Moses, tell them that I
am that how you are.
And as Moses progressed it again, when finally
God reduced the title and he said, tell
them that I am that sent you.
That's what the people would have understood, the
Jews would have understood that our Lord was
quoting from when they said, thou art not
yet fifty years old, and thou shalt see
Abraham.
And he said, verily, verily, I say unto
you, before Abraham was.
And he goes back through the days of
Moses, and then he goes back through the
days of Abraham, and he goes back beyond
Abraham, and he goes out into timeless deities.
And he says, verily, verily, I say unto
you, before Abraham was, I am.
Now, they knew what he was saying.
They knew what was inspired in that speech.
They knew that he was more, had to
be more, than Jesus of Nazareth.
He had to be more than the virgin's
son.
He had to be the prophet, more than
the prophetess of Galilee.
Before Abraham was, he said, I am.
So, next to the chapter three, we remember
too that he added something to that.
He said, I am that I err.
And we understand that was difficult, because our
English language does not convey the language of
the original, even in the Hebrew or the
Greek, where we have read it here.
But we have difficulty reading at times that
our Lord just used that statement, I want
to know if someone is with you, and
all he said was, I am.
We have to say something in addition to
that.
We have to add an appendage to that.
We have to say, I am this, or
I am that.
We can't just say, I err.
The Lord claimed that he was the, I
err.
Timeless deities.
And so, they were very much disturbed about
this.
This was equal to what he said in
the presence of Caiaphas's church later on, in
the course of the high priest.
And so, we have come to that which
our day is absolute.
I am that I am, not I am
what I was.
Not I am not what I shall be.
I am that I am.
He always was, he always will be, that
he is.
We can't say that.
We can't say, I am that I err.
We can't say, I am that I was
not.
For we are not today what we were
a year ago.
Are we?
We cannot say, I am that I am.
We have to say, I am what I
shall not be.
For a year from now, we won't be
what we are today.
So, we are not timeless.
We are subjective at this time.
We speak about past, present, and future.
Our Lord goes above all of that, as
Peter said.
Why did Peter need him when he said,
one day was thought as a thousand years,
and a thousand years as one day?
You might like to make chronology out of
that if you please.
And say, well, the thousandth year, of course,
is going to be the millennium.
And yes, I know, I understand that.
We were supposed to have interrupted in 1988
too, but we weren't.
And then they pushed it off to 1991,
and that came in the end.
And then they pushed it off another, and
we're still here.
I don't know what you're doing here.
Perhaps it was supposed to have taken place
long ago.
So, we can't say that.
We are what we were not.
We are what we shall not be.
For we are subject to constant change.
Mentally, physically, intellectually, spiritually.
We are not what we were.
We are not what we shall be.
But God is the I am that I
am.
Jesus, one of the marvelous titles of our
Lord has given to us in the epistle
to the Hebrews.
Remember, in chapter one of the epistle to
the Hebrews, unto the angels, did he not
say, thou art my son, this day have
I begotten thee.
No.
And you'll remember when he comes farther down
in that chapter, he says, he's quoting from
the 102nd Psalm.
When our Lord hath said, thou hast weakened
my strength in the way, cut off, cut
me not off in the midst of our
day.
What did the father say to him?
He said, our Lord in the beginning hath
laid the foundation of the earth, the heavens
are the works of thine hand.
They shall perish.
That's all he means.
When you go back to the 102nd Psalm
and see actually when God said that to
his son.
Unto his son he said, what did he
say?
Thy throne, O God, is for ever and
ever.
Thou shalt righteousness, and thou shalt thy kingdom.
Thou shalt love righteousness, indeed it is iniquity.
Therefore God, even thy God, hath an urge
to deal with the oil of gladness above
thy service.
And then what happens?
Then you go back to Psalm 102 and
you find that our Lord from the cross
is speaking to his father and he says,
thou hast weakened my strength in the way,
cut me not off in the midst of
thy day.
And God speaks back to his son and
what does he say?
They shall perish.
Thou remain.
They all shall act gold as a garment
and as a vesture shalt thou fold them
up and they shall be kings.
But thou art the King, one of the
titles of our Lord.
Thou art the King.
The heavens and the earth shall pass away.
Thou remaineth with God to his son.
Look at Ezekiel chapter 1, the light is
from under the earth, under the earth.
Can you see how that looks like?
So he is the changeless one.
Do we know him today?
Is he the same as some of you
of fifty years ago?
Fifty years ago, fifty years ago, so he
won't go.
Is he not the same today as he
will be?
Ten years from now, twenty years from now,
a hundred years from now, that's his title.
Thou art the King.
This is my throne, it is ultimate, the
ultimate absolute.
Then this world needs our faith, our confidence
and our strength has been lost.
Is not this the one whom we believed
for many years and so the God of
the Lord of God and the light?
Is not this the one that we understood
had borne all sins and was on the
way to the truth?
Is it the one that we understood had
brought us back to God in reconciliation and
said he would believe us on this one
has everlasting life?
Is he not the same one?
He is the same, this is his throne,
this is his name.
Thou art the King, I am the King,
I am the King.
So our Lord is speaking of you and
as he says it, that is one phrase
you say of him, you again is a
stone, a stone of death.
He knew what he was saying.
I want you to look directly in the
chapter where we are reading just to see
how important this reading is.
It just says what we read from verse
21, the beginning of the paragraph verse 21,
he said in verse 23, hear from many
I am from above, after the participation of
the I am statement, hear the swirl of
not of this world, I spill therefore unto
you, you shall die in your sins.
Though the gospel preacher loves to take this
verse and use it when he preaches the
gospel, the gospel of forgiveness of sins, the
gospel of revention, the gospel of reconciliation, the
gospel that God has given to us of
complete and full pardon.
When he tells his audience who are unbelievers,
who are not Christians, who are not saved,
he tells them our Lord said you shall
die in your sins and if you die
in your sins where I am you cannot
come, you cannot come if you die in
your sins.
And so immediately the listener's mind was racing
through the category of his sins because the
speaker has said you shall die in your
sins holding the word of the master whom
God hath raised and if you die in
your sins where I am you cannot come,
this is of the darkness of the wasteland,
this is of the day of eternity, this
is of the time of peril.
And they say what a dreadful thing to
fight God in my sin.
Well why should you move it with me
this morning what the Lord said he meant
when he said that.
He's not talking about adultery, he's not talking
about drugs, and as he's not talking about
a drug addict, he's not talking about let's
say a robber, no that's not the thing
he's talking about.
What he's talking about is what he's saying
to you.
Verse 24, I said therefore unto you ye
shall die in your sins for if you
believe not that I am the Lord of
your sins.
That's the sin that he's speaking of.
We enter a large product of sin into
this statement of our Lord, but that's not
what he's referring to.
He forgave the adulterous devotees, he forgave the
rich thieves, didn't he?
Didn't he take all and threw none off?
But what's he saying here?
He said if you believe not that I
am the Lord of your sins.
My friends through this I'll do what's most
important that we know in Jesus Christ.
It is of the utmost importance that we
have our minds filled with the glory of
this glorious day of life.
We have not taken to ourselves another doctrine
of religion.
We have not laid hold on the grass
at home some liturgy or ritual.
No.
In whom do we believe?
That's the important thing for if you believe
not that he is who I am.
It's all within our sins.
Let me read it.
Verse 24.
You remember Matthew's gospel chapter 11, John the
Baptist, he's in prison.
And there has been a provision of which
you already have read, it was calculated this
hour in the ark of the church for
the release of great men and spirits.
And you will recall that John turned to
one of his servants, Jesus Christ, as he
did, and said to Arsene that his homily
left for another.
Not another of the three times, but someone
different.
This is what has happened to John.
John said in a rich oratory, he said,
I saw the heavens open, he said, above,
descending like a dove on Mount Sinai from
heaven.
I saw their witness that this is the
Son of God.
In a way, he's in the shadow of
doubt.
He's in the dungeon of despair.
He is wondering.
He turned to Jesus Christ and asked him,
asking if he's the one that should come,
or did he left for another.
And what did our Lord do?
He said, go and tell John this, that
I am saved for I am the light
of the world.
Tell John that the door of here rings,
tell John that the lame are walking for
I am the way.
And I am the truth.
Tell him what you've seen here, witnessed things,
the miracles of the revelation of whom was,
and told John that, and when he said,
tell John this, and I think this is
his character.
He had the food, he's gone, happy as
he is, he doesn't stumble as he is,
and there's the great prophet.
Of whom there was not an equal, let
alone a prophet in John the Baptist, and
yet in the dungeon of darkness, in that
dungeon of doubt, of questioning, he said this
to the Lord, and the Lord could not
let it pass.
Tell John, I'll give you now, he doesn't
stumble as he is, if he believes not
that I am he, or if he may
ignore that I am him, which is what
our Lord said, he desires to be seen.
And I know, of course, after this, if
I were to have gone on the Lord
immediately, praying for the defense of his servants,
wouldn't you go out in the wilderness and
streets and throw up?
But do you see the important thing?
In whom do we believe?
Where does our faith rest?
Whom do we consider as Lord and Savior?
If he believes what I am, which is
what he sees, who I am, and of
course, that's what fools you down.
First time you've gone through this, when you
have lifted up the Son of Man, then
you shall know who I am.
Now, who are we to try and ignore
this English?
This doesn't make a lot of sense, of
course, you'll notice it will do, but you
can't understand this directly what it means, but
when you go back to not only the
Greek itself, but also when you go back
to other languages, they fit perfectly and talk
to it in French, for example, et c
'est la même chose.
When you have lifted up the Son of
Man, then you shall know that I am.
We have to see in English, I am
you, in order for us to protect us
from Satan in that pose.
Because in the original, there is no protection
from Satan, it is no, at all, we
are you.
You will know that I am, when you
have lifted up the Son of Man, that's
what you're going to discover, that's what you're
going to drown, that I am the eternal
one.
You're forward, you're delivered, and how are you
going to know this?
From twelve o'clock noon to three o
'clock in the afternoon, through the dark, over
all the land, and where does that darkness
come from?
From the day, to the time of the
water in the evening time, and then you're
going to hear a cry in the darkness,
release, and the temple, they're all going to
drown in the water, because we are the
Lamb of God, and then the rocks are
going to be raised from the hill upon
which you were supposed to fly, the graves
are going to be opened, and then you're
going to sit there and say, it's time
to rise, and come out of the graves,
and into the holy city, and if you're
going to do that, it's one way, because
we are the Lamb, and we've won that
war, which was said, finished, and we're going
to go and resurrect you, and you're going
to be declared, you'll be the son of
God, that's power by the resurrection from the
dead, then he says, when you have lifted
up the son of man, notice this part
of what he drew, that son of man,
when you have lifted up the son of
man, and you will know that I am,
and that was to be the confirmation of
what he was saying at the close of
our chapter here, that my friend is the
absolute, the ultimate absolute, Jesus is the changeless
Lord of eternity, for the liberals, for I,
so we turn into the spirit of our
reckoning of time, this is he who could
save, not only Abraham, not only Moses, Moses
the subverting ghost, but before Abraham was, for
I am the absolute rock upon which our
series rests its contents, he is the same
today as when you knew him 40, 50
years ago, he is the same today as
when you will see him in the days
yet unborn and the ages to come, he
will be as you know him now, he
is changed, he is, he I am, what
a comfort it is to always say he
exists, what solidity it gives to our confession,
what substance it does give to us in
our salvation when we know that this one
is ours at times, this one who himself
was buried in the first days as he
is said, he would rise again, he came
out in the day, shattered the shackles of
death in all his imperial power, shook off
from himself all these opponents, as Colossians 2
tells us, he was packed into his own,
he who was there to receive him was
acclaimed, saluted him, he said this day I
will rise as often as he, sit on
my right hand until I may stand on
his left.
Is there any wavering in that confidence that
we must have in him?
No, no, no, no, no, this is the
ultimate answer, Jesus is, always will be, I
am, that which was, that which is, and
that which yet shall be, as we have
already heard this morning, but a glorious day
is ours, say the prayer.
Our father, we thank thee for being able
to come before thee in the conscious presence
of him who is the great I Am,
we thank thee for our Lord beneath our
deepest need, he satisfies our heart's longing and
fills the horizon of eternity for us, he
is what we first knew him to be,
he will be what we know him now,
we thank thee for all that is to
come, he will be our King for safe,
and thy blessing with him on this missal
that we celebrate this morning in his name.
Amen.