Our text tonight is found in
Jeremiah chapter 17 and verse 12. Jeremiah chapter 17 verse
12, A glorious high throne from the beginning is the place of
our sanctuary. A glorious high throne from the
beginning is the place of our sanctually. Jeremiah 17 and verse
12. It was the glory of Jerusalem, of
course, that it was in many ways the throne of God back in chapter
3. That's what the prophet says.
Chapter 3 and verse 17, they shall call Jerusalem the throne
of the Lord because there David set up the tabernacle when
he first came into the land of promise it was set up at Shiloh
but when David took the citadel of Jerusalem from the Jebusites
and made it his capital the tabernacle was removed and erected there
in Jerusalem. While David himself was desirous
to build a permanent temple to the Lord in Jerusalem, it was
not to be. He was a man of warfare, a man
of blood, and it was his son Solomon, of course, who had that
great privilege of the building of the temple of the Lord at
Manziah. And I say that was the glory
of Jerusalem. There stood the Temple, there
was the Holy of Holies, there was set the Ark of the Covenant
with the covering of the Mercy Seat. And the Psalmist many times
therefore will rejoice in those glories that belong unto Jerusalem. Psalm 46 There is a river, the
streams whereof shall make loud the city of God, the holy place
of the tabernacles of the Most High. God is in the midst of
her. She shall not be moved. God shall
help her and that right, didn't God give that promise concerning
the Holy of Holies when he first gave the instruction to Moses
concerning all the furnishings of the Temple of the Lord? There
in the Book of Exodus we have the detail concerning the making
of the Ark of the Covenant and the covering, the mercy suit
and God's promise was that He would come and dwell there between
the cherubims. The cherubim shall stretch forth
their wings on high, we read back in Exodus 25. The cherubim shall stretch forth
their wings on high, covering the mercy seat with their wings,
and their faces shall look one to another toward the mercy seat,
shall the faces of the cherubims burn. And they shall put the
mercy seat above upon the ark, and in the ark they shall put
the testimony that I shall give thee, the tables of the covenant,
the testimony of the Ten Commandments, and God says there, I will meet
with thee and I will commune with thee from above the mercy
seat from between the two cherubims which are upon the ark of the
testament of all things which I will give thee in commandment
unto the children of Israel. Oh the glory then that belonged
to that place where the temple was eventually erected and where
God was pleased to make his dwelling place in the Holy of Holies. A glorious high throne from the
beginning is the place of our Sanctuary. And these words found
in the book of this prophet who has so much to say concerning
the awful events that befell Jerusalem, the destruction of
the city, the raising of the temple, the removal of the people
into exile in Babylon. Even in the chapter that we read,
do we not see that the prophet has to speak of these terrible
things that are going to befall Jerusalem. In verse 3 he says,
Oh my mountain in the field, that's Manzion. That's Jerusalem. O my mountain in the field, I
will give thy substance and all thy treasures to the spoil, and
thy high places for sin throughout all thy borders. And thou, even
thyself, shalt discontinue from thine heritage that I gave thee,
and I will cause thee to serve thine enemies in the land which
thou knowest not. For ye have kindled a fire in
mine anger which shall burn forever. It was a terrible thing when
God visited his judgment upon his ancient people in the time
of the Babylonian captivity. Back in the 14th chapter and
there at verse 9 we read, Why shouldst
thou be as a man astonished? as a mighty man that cannot save,
yet thou, O LORD, art in the midst of us, and we are called
by thy name, leave us not." Well this was the great fear, you
see, that God would leave them, God would forsake them. He had
promised to make His dwelling in the midst of His people. He
had given them the tabernacle, He had given them that promise
that we read there back in Exodus 25. And when Solomon sets up
the The temple, we have that great prayer of the king recorded
in the 8th chapter of the first book of Kings, imploring that
God would come and make his dwelling there, although God fills heaven
and earth. They wanted to know something
of God's special presence. And here is the great fear, you
see, that Jeremiah sets before the people that God will yet
forsake the people of Ezekiel. Another of the prophets speaks
about God and the glory of God did depart. Remember how the
book of Ezekiel opens with that remarkable vision of the throne
of God, that throne that is set upon wheels, wheels within wheels,
some sort of chariot throne is set before us, there in the very
first chapter of the book. In verse 26, above the firmament
that was over their heads was the likeness of a throne, as
the appearance of a sapphire stone, and upon the likeness
of the throne was the likeness of the appearance of a man above
upon it. the vision that is given to the
prophets, he sees something of the glories of the throne of
God. It's a movable throne. You can
read there through the opening chapter of Ezekiel, it's a movable
throne and we see in the ensuing chapters how this throne begins
to remove from its place. There in the midst of the temple
in Jerusalem, in Ezekiel chapter 10, Verse 18, Then the glory of the
Lord departed from off the threshold of the house, that is the temple,
and stood over the cherubims. And the cherubims lifted up their
wings and mounted up from the earth in my sight. When they went out, the wheels
also were beside them, and everyone stood at the door of the east
gate of the Lord's house. and the glory of the God of Israel
was over them above. No more set now in the midst
of the temple in the Holy of Holies that God's glory is removing,
His throne is departing. It is over the east gate, the
east gate of the house of the Lord. But it doesn't remain there,
it moves again in the next chapter, in chapter 11. Verse 22, Then
did the cherubims lift up their wings, and the wheels beside
them, and the glory of the God of Israel was over them above,
and the glory of the Lord went up from the midst of the city. God, departing out of Jerusalem,
goes up from the midst of the city and stood upon the mountain
which is on the east side of the city. No more there in the
temple upon Mount Zion. but removed now to the east of
the city now it was of course to the east that Babylon lay
and it was there that God would take the people into exile and
it was amongst the exiles that God preserved the remnant the
true spiritual remnant was to be found there in Babylon it's
there that Ezekiel goes to minister to that people is to that same
remnant that we find Daniel ministering and here is a word you see to
encourage them God has gone with them in a spiritual sense God
is still with that little remnant there in exile and so the cry
of the text of glorious high throne from the beginning is
the place of our Sanctuary. Here is a word for those in captivity
that there is yet a place of sanctuary for the Israel of God. Remember how in his great prayer
in the 8th chapter of that first book of Kings Solomon speaks
of the people making their prayer to the temple in exile, wherever
they are, they are to address God there in the temple. We see
it so strikingly in the prayer of Jonah when he flees from the
presence of the Lord, but the Lord pursues him, pursues him
by that great storm. He's cast into the Mediterranean
and he's swallowed by some great fish, and he's there in the fish's
belly three days and three nights, and there out of the fish's belly
He cries, he prays, and what does he say? I am cast out of
thy sight, yet will I look again toward thy holy temple. Oh, he
looks to the temple of the Lord. He looks to God there upon the
mercy seat, the throne of grace. When my soul fainted within me,
I remembered the Lord, and my prayer came in unto thee, into
thy holy temple, he says. He couldn't in a physical sense
looked to the temple, he knew not where the temple was, he
was completely disorientated, he was in the belly of this great
fish, the belly of Hal he calls it. And yet, in a spiritual sense
he is looking to God. This glorious high throne was
his place of sanctuary. Well, let us come to consider
the words that we have here in the text, in this chapter, Jeremiah
17 verse 12, a glorious high throne from the beginning. is
the place of our sanctuary. The words really form a cry of
faith. It is a cry of faith. It is interesting
to contrast what we have here with what he said just previously
in chapter 14. There in chapter 14 and verse
21 We have this prayer. Do not abhor
us for thy name's sake. Do not disgrace the throne of
thy glory. Remember, break not thy covenant. Do not abhor us for thy name's
sake. Do not disgrace the throne of
thy glory. Remember, break not thy covenant. with us. Now that's a strange
prayer in a sense because surely God could not and so God would
not disgrace the throne of his glory and God would certainly
not break his covenant. He is not a covenant breaking
God, he is a covenant keeping God. God is not a man that he
should lie, nor the son of man that he should repent. As he
said it, shall he not do it? As he spoke it, shall he not
make it good? He is a God who is true to his
words. My counsel shall stand, he says,
and I will do all my pleasure. He is the unchanging one, the
unchanging Jehovah, I am the Lord, I change not, he says.
Therefore ye sons of Jacob are not consumed. That's a strange
prayer. Do not disgrace the throne of thy glory. Break not thy covenant
with us. Remember, with regards to the
covenant, that when God made promise to Abraham, we're told,
he swore by himself that by two immutable sins we might have
strong consolation, it says in Hebrews 6. And what are those
two unchanging things? It's the word of God, the promise
of God, but it's the promise confirmed by God's oath. He has
sworn by himself, he has magnified his words above all his name,
as the psalmist says. If God's word is broken then, the Almighty God is no more.
God is dead if his word is broken. It's an impossibility. Do not
abhor us. Forsake not the throne of thy
glory. Remember, break not thy covenant
with us. What a strange prayer is that
that we find back in chapter 14 verse 21. Very different to
what we have here in the text. The glorious high throne from
the beginning is the place of our sanctuary. There's a paradox.
Is there not a paradox in the experiences of the people of
God? And we see it in these two chapters when we contrast these
two verses. Do we not see here something
of the reality of the faith of Jeremiah and the faith of that
godly remnant that he's principally ministering to? in the mind his
ministry is rejected by the people they sooner have the ministry
of the false prophets who are speaking peace when there is
no peace who are prophesying smooth things all the time but
this man is ministering to a remnant, a godly remnant and what a paradox
there is in their experience and yet I say that this is so
often true with regards to the experience of the people of God
when we come to God in prayer we sometimes find ourselves saying
things that aren't really quite right. And I say that the words that
we have back in chapter 14 and verse 21 are not right. Do not abhor us, for thy name's
sake. Do not disgrace the throne of
thy glory. Remember, break not thy covenant
with us. Now we see something similar
in the experience of Moses when the people had committed
awful idolatry in the matter of the golden calf even when
Moses was in the mount receiving direction and instructing acting
as their mediator that's what they desired when God gave the
Ten Commandments that Moses should come between them and God and
his head in the mount 40 days and 40 nights and they grew weary
and Aaron makes the calf and they worship the calf and God
is displeased and he sends Moses from the mountain God speaks
of disinheriting the children of Israel but Moses is their
mediator and how faithful Moses is and how that man pries for
them what a prayer it is that he pries at the end of Exodus
32. He says to the people in verse
32, You have sinned a great sin, and now I will go up unto the
Lord. Peradventure I shall make an
atonement for your sin. He is their mediator. Verse 31,
Moses returned unto the Lord and said, O these people have
sinned a great sin, and have made them gods of Gaul. Yet now,
if thou wilt forgive their sin, and if not, may I pray thee out
of thy book which thou hast written." Now, he's praying, but he seems
to break off in the midst of his prayer. He doesn't complete
the sentence, the request that he's making there at the beginning
of verse 32. Yet now, if thou wilt forgive
their sin, and then he says no more, what is he going to say?
immediately says, and it's not. But look, I pray thee out of
thy book which thou hast written. He is asking that that is impossible. He is asking that that God could
not do, and so would not do. God will not splotch him out
of his book. Those names written in the Lamb's
Book of Life before the foundation of the world cannot be written
out. cannot be blocked again. But I say friends, we see something
of the reality of his prayer, the intensity of his prayer as
he comes to mediate and to plead with God on behalf of the people.
And we see it also, a New Testament example, I say we see it in the
prayer that Paul makes. Remember the introduction to
those great three chapters that we have, Romans 9, 10 and 11. The beginning of chapter 9 in
Romans, I say the truth in Christ, I lie not, my conscience also
bearing me witness in the Holy Ghost. What sort of words these
are? He's speaking the truth in Christ, he says. He's not
lying. And his conscience bears witness
in the Holy Ghost. And he says this, that I have
great heaviness and continual sorrow in my heart, for I could
wish that myself were accursed from Christ for my brethren,
my kinsmen, according to the flesh. You are Israelites, to
whom pertaineth the adoption and so on. Now, is he really
going to go on to say that there is hope for the Israelites as
an Israelite? These opening words are really the key to all that
follows in these chapters. What does he say? I could wish
that myself were accursed from Christ for my brethren. He could
never be accursed, he could never be cut off. He is of the election
of Christ, but such is the intensity of his love for these Jews. He is a Jew. He is a Hebrew of
the Hebrews, is he not? He is a Benjamite. And he has
great heaviness and continual sorrow in his heart because he
sees them rejecting the promised Messiah. But there you see he
speaks of something that could never burn. He could wish himself
to be a curse, he says. To be cut off and separated from
Christ for his brethren. by kinsmen according to the flesh. We see it so many times these
godly men, we see something of the reality of their faith in
the way in which they come and they can't really find words
that are adequate, they speak paradoxical things. We see it with David when he
comes to the place of repentance in the matter of Bathsheba and
Uriah the Hittite and he was guilty of course, guilty of a
double sin, guilty of adultery but guilty also of murder and
he comes in Psalm 51 and he says against thee the only have I
sinned. He sees his sin before God and what does he say? Cast me not away from thy presence
and take not thy Holy Spirit from me. Would God really take
away his spirit from him? Where would he be without the
spirit of God? All but the reality, you see,
of this man's penitence he feels, you see. And he has to pray the
way he prays. Again, we see it in those words
that are repeated three times in the Psalms, in Psalm 42, Psalm
43, Why art thou cast down, O my soul? Why art thou disquieted
within me? This is a lyric here with his
own self, with his own soul, he speaks to himself. Why art
thou cast down, O my soul? Why art thou disquieted within
me? Hope thou in God, he says, for I shall yet praise Him who
is the house of my countenance and my God. But how he feels
it, why? Why so cast down? In Psalm 43 he says, Why dost
thou cast me off? He feels that God has not only
brought him into a low place, that God has cast him off. Why
dost thou cast me off? Does God cast off his people
whom he asked for? No. No, we read in another Psalm,
Psalm 94, The Lord will not cast off his people, neither will
he forsake his inheritance. But such, you see, is the intensity
of David's experience there in Psalms 42 and 43 that he prays
like that. Why cast out? Or why does that
cast me off? Feels himself to be at such a
distance from God. I say, friends, there is reality
in this. And there is reality, therefore,
in what we read in the former chapter here. Chapter 14. And verse 21, do not abhor us
for thy name's sake. Do not disgrace the throne of
thy glory. Oh, God could never disgrace
his own throne. Remember, break not thy covenant
with us. If God was to break his covenant, that's an impossibility. It cannot
be. They say the language that we
find in the book is the language of a man of faith. But here you
see in the text the glorious high throne forever. The glorious high throne from
the beginning is the place of our sanctuary. There is the language of faith here. There is the cry
of faith in what we see in that former chapter. But here in the
text we have more particularly the confidence, the confidence
of faith, the glorious high throne from the beginning. Things have changed, have they
not, within a few chapters, when we make the contrast between
the two verses, chapter 14, 21, chapter 17, 12. Now what is the language here?
It is not the language of presumption. It is not the language of presumption
to say a glorious high throne from the beginning is the place
of our sanctuary. Jeremiah does address those who
are presumptuous, those who are guilty of that awful sin presuming
with God and he speaks very sharply to them, does the prophet. This
is the word of God that comes to him and he is faithful in
speaking the word. In chapter 7, the word that came
to Jeremiah from the Lord saying, Stand in the gate of the Lord's
house and proclaim there this word and say, Hear the word of
the Lord, all ye of Judah that enter in at these gates to worship
the Lord. Thus saith the Lord of Hosts,
the God of Israel, amend your ways and your doings and I will
cause you to dwell in this place. Trust ye not in lying words,
saying the Temple of the Lord, the Temple of the Lord, the Temple
of the Lord. There is the language of presumption. There is the language of presumption.
They are standing in the gates of the Lord's house and they
are looking at the Temple And this is the place of sanctuary,
oh we are safe, we are secure, we have the temple of the Lord. Those whose faith is not really
presumption, they simply rest in an outward form. They rest
only in the externals, they are trusting really in the words
of false prophets. They heeded what those false
prophets said. And what did they say? What did
they say? Chapter 14 verse 13, Then said
I, our Lord God, behold, the prophets say unto them, Ye shall
not see the sword, neither shall ye have famine, but I will give
you assured peace in this place. Then the Lord said unto me, The
prophets prophesy lies in my name. I sent them not, neither
have I commanded them, neither spake unto them. They prophesy
unto you a false vision, and divination, and a thing of naught,
and the deceit of their heart." And these presumptuous people,
you see, they love that word, they love the soft word, and
the smooth word, They don't like it when the Prophet comes and
speaks harsh things and hard things, speaks against their
sins, exposes their sins and tells them what will befall them
in the way of judgments if they do not amend their ways. Yes,
this Prophet speaks against the presumptuous, those who are trusting
only in the externals of religion. And we see the same, do we not,
with all the Lord's faithful servants, with all his true prophets. Isaiah chapter 29 and verse 13, Wherefore
the Lord said, Forasmuch as his people draw near me with their
mouth and with their lips do honour me, but have removed their
heart far from me, and their fear toward me is taught by the
precept of men. Therefore, behold, I will proceed
to do a marvellous work among this people, even a marvellous
work and a wonder, for the wisdom of their wise men shall perish,
and the understanding of their prudent men shall be hid. All
with their lips they honour God, they draw near with their mouth.
And that's all it is, it's a form. It's a form, having a form of
godliness. There's nothing wrong really
with a form, it's good to have a godly form, surely it is. But
we're not to trust in the mere outward, the externals. We need
to know the power of these things. But what do we read with regards
to these people? Their religion was only written
in the earth. It went no further than that.
It went no further than that. Look at the following verse.
Verse 13, O LORD, the hope of Israel, all that forsake thee
shall be ashamed, and they that depart from me shall be written
in the earth, because they have forsaken the LORD, the fountain
of living waters. Their religion is just written
in the earth. And later the Prophet says, Earth,
Earth, Earth, hear the word of the Lord. Their religion is just
bound up with this world, it's a display, it's a show, it's
a pretense. How different where there is
that that is real. Or in contrast the true believer,
where Do the affections of the true believer enter not in the
earth? The true believer sees that the
things that are seen are temporal. He knows that the unseen things
are the eternal things. Where does his affection fly?
Why? He looks to God. He knows where Christ is. He
knows where Christ is. If ye then be risen with Christ,
seek those things which are above. Where Christ sitteth on the right
hand of God, set your affection on things above, not on things
on the earth, for you are dead. And your life is here with Christ
in God. All friends are with those whose
affections are in heaven. And that's where we want to be,
sitting in the heavenly places in Christ Jesus, not like these
people. They're written in the earth. because they have forsaken
the Lord, the fountain of living waters. And friends, if we are like that,
if our thoughts are sent to heaven, if our affections are sent to
there in the Lord Jesus Christ, if we have any real concept of
God and who God is and the glories of God, If we are true believers,
we will be those who are brought to abhor ourselves, will we not?
We'll abhor ourselves, we'll acknowledge what we are, the
sinners before Him. Look at the context back in that
14th chapter that we were referring to. In verse 20, we acknowledge,
O Lord, our wickedness, and the iniquity of our fathers, for
we have sinned against them. Do not abhor us. For thy name's
sake, do not disgrace the throne of thy glory. Remember, break
not thy covenant with us." As I said, that's a cry of faith,
that's the word of a godly man. In the context of so very conscious
of their sins, so very aware of how they've fallen so short
of the glory of God. It's that spirit that we see
in Job, how Job is brought to abhor himself when he sees something
of God. I have heard of thee by the hearing
of the ear, he says, but ne'er mine I seeth thee, wherefore
I abhor myself. I'm abhorrent in my own sight
and I repent in dust and in ashes. Or do we have this confidence
of faith? We come, we make our confessions
before God, we acknowledge God, and we see that God is the only
one who can help us. Look at verse 14 here. Heal me,
O Lord, and I shall be healed. Save me, and I shall be saved,
for Thou art my praise. Or it is only God who can heal
us of our sin, heal us of all our iniquities, heal us of all
our sad backslidings, all those awful backslidings of heart and
many departing from the Lord. Only God can heal us. We have
to look to Him and trust in Him. The glorious high throne from
the beginning is the place of our sanctuary. It doesn't... the language here reminds us
of the sovereignty of God. It's a glorious throne. Yes,
it's a high throne, God's throne. It's a high throne. Our God is
in the heavens. He has done whatsoever He pleases. All these people need to bow
then before God's sovereignty in those awful Providences, all
that comes upon them in the days of Jeremiah, all the exile, the
armies of the Babylonians, Nebuchadnezzar and his generals, laying siege
to Jerusalem, Jerusalem falling, the city being destroyed, the
temple razed to the ground, the people taken into exile. Oh,
it's all under the hand of God. How we have to bear, as we sought
to say this morning, there's much perplexism. much that we
cannot understand in the dealings of God but ought to be those
who are submissive and to bow before the sovereignty of God. We are reminded of that then
by the use of this word high but ultimately surely this text
directs us to the Lord Jesus Christ. This throne is none other
than Christ this glorious high throne, which is the place of
our sanctuary. What is the throne? It's the
throne of grace. And the throne of grace is the
antitype of the mercy seat. We read of the mercy seat there
in that 25th chapter of Exodus, how they were to make it. And
it was to cover the Ark of the Covenant. It was exactly the
same dimensions as the Ark of the Covenant. And the Covenant,
as we said, was placed within that Ark. The Covenant being
the testimony, the tables of the Law, the Ten Commandments.
There they are in the Ark, but there's a covering over the Holy
Law of God. And what covers God's holy law
is his mercy seat. It's his mercy seat. It's a wonderful
type of the Lord Jesus Christ. In Hebrews chapter 9, the beginning
of chapter 9, Paul begins to speak of some of the furniture
that was there in the tabernacle and amongst the items he mentions
is the mercy seat. He uses a word there, a particular
word, and that word is used only one other time in the Greek New
Testament. It's in Hebrews chapter 9 and
verse 5, it's translated Mercy Seat, and then we find it again
in Romans chapter 3 and verses 24 and 25, verse 25 it's found. But in the context we see there,
he's speaking of the Lord Jesus Christ, Christ Jesus, says Paul
in Romans 3.25, whom God hath set forth to be a propitiation,
it's the same word, mercy seat, whom God hath set forth to be
a mercy seat through faith in his name. You see what the mercy
seat was there in the tabernacle, then in the temple it was the
place, where the blood was sprinkled the place of propitiation on the great day of atonement
the high priest enters into the holy of holies but he must not
enter without blood and he takes the blood and he sprinkles the
blood before the mercy saints and he sprinkles it upon the
mercy seat remember how we have the description of the day Aaron's
entrance into the holy place on the day of atonement in Leviticus
16 verse 14 he shall take of the
blood of the bullock This is the sacrifice Aaron is to make
for himself. Aaron's sons after him will make
for themselves. He shall take of the blood of
the bullock and sprinkle it with his finger upon the mercy seat
Eastwood. And before the mercy seat shall
he sprinkle of the blood with his finger seven times. Then
shall he kill the goat of the sin offering that is for the
people and bring his blood within the veil and do with that blood
as he did with the blood of the bullock and sprinkle it upon
the mercy seat and before the mercy seat he makes atonement
oh the blood of sprinkling the blood sprinkled mercy seat it
speaks of God's wrath satisfied God
angry with the wicked every day God's justice is satisfied. He sees the blood, the blood-sprinkled
mercy seated. So Lord Jesus Christ in time.
And so, when we come to the New Testament, we have that throne
of grace. And we are to come boldly, we are told, let us come
boldly to the throne of grace, that we may obtain mercy. and find grace to help. It's
a mercy seat. It's a throne of grace. There's
mercy. There's grace in the Lord Jesus Christ. And can we not
come with bold? Come boldly. Remember we've said
this so many times, the word boldly. It's a compound word
really. It's two words joined together. And it literally means all speech.
That's how we're to come. That's how we are to come to
the mercy seat or speak what we speak. We can speak freely
and sometimes like these people of old, these godly people, we
might say things that are not strictly right. Or that there
might be a reality though in our crying and our calling. There
was with these people, when they prayed as they did here in that
previous chapter, do not have horrors. For thy name's sake
do not disgrace the throne of thy glory. Remember, break not
thy covenant with us." Of course God would never do
those things. In a sense there was no need
to pray such a prayer. But all the reality of those
you see, you feel the awfulness of their sin. That's what they
felt. We acknowledge, O Lord, our wickedness and the iniquity
of our fathers, for we have sinned against them. And we deserve
that God should disgrace the throne of His glory. We deserve
that God should break His promise, His oath, His covenant. That's
what we deserve. But God would never do that thing.
And so here we have it in the text. The comfort of the godly,
a glorious high throne, from the beginning is the place of
our sanctuary. It's the Lord Jesus Christ. It's
from the beginning. Is He not the everlasting God? That's one of the names given
to Him in Isaiah 9.6. The everlasting Father. The Prince of Peace. He is from
the beginning. He is the Eternal Son of the
Eternal Father. And He is the only place of our
sanctuary. O God's grant that we might be
those who make much of him and come much to that throne of grace
and there obtain mercy and there find grace to help in every time
of need. The Lord grant it to us for his
name's sake. Amen.