The Perseverance of the Saints - Follow up by John Samson

John 6:34 Then they said to Him, “Lord, always give us this bread.” 35 Jesus said to them, “I am the bread of life; he who comes to Me will not hunger, and he who believes in Me will never thirst. 36 “But I said to you that you have seen Me, and yet do not believe. 37 “All that the Father gives Me will come to Me, and the one who comes to Me I will certainly not cast out. 38 “For I have come down from heaven, not to do My own will, but the will of Him who sent Me. 39 “This is the will of Him who sent Me, that of all that He has given Me I lose nothing, but raise it up on the last day.”

In this passage of scripture, Jesus presents the big picture perspective regarding salvation. His words are altogether clear and unmistakable, as He portrays the complete sovereignty of God in salvation.

The crowd that was following Jesus “believed” in Him as a miracle worker and as the Messiah. John 6:14 states, “Therefore when the people saw the sign which He had performed, they said, “This is truly the Prophet who is to come into the world.” Yet Jesus makes it clear that this crowd did not possess true living faith – a faith that saves.

They instead possessed a temporary “belief” or affection for Christ, but as the rest of the chapter shows, when Jesus finished preaching this latest message, most in the crowd were no longer following Him. John 6:66 says, “As a result of this (“this” meaning Jesus’ own words) many of His disciples withdrew and were not walking with Him anymore.”

This then is the context. Jesus is addressing this unbelieving crowd and seeks to explain to them why it is they do not believe. Lets allow Jesus to tell the redemption story from His perspective, in His own words.

There is such a thing as false faith.

Read rest of post HERE

Doctrines of Grace - Perseverance of the Saints

Perseverance of the Saints

What God begins, he finishes Psa 138:8; Ecc 3:14; Isa 46:4; Jer 32:40; Rom 11:29; Phi 1:6; 2Tim 4:18

Of all whom he has called and brought to Christ, none will be lost John 6:39-40; John 10:27-29; Rom 8:28-31; Rom 8:35-39; Heb 7:25; Heb 10:14

God's preservation of the saints is not irrespective of their continuance in the faith 1Cor 6:9-10; Gal 5:19-21; Eph 5:5; Heb 3:14; Heb 6:4-6; Heb 10:26-27; Heb 12:14; Rev 21:7-8; Rev 22:14-15

However, it is God who sanctifies us and causes us to persevere John 15:16; 1Cor 1:30-31; 1Cor 6:11; 1Cor 12:3; 1Cor 15:10; Gal 3:1-6; Eph 2:10; Phi 2:12-13; 1The 5:23-24; Heb 13:20-21; 1John 2:29; Jud 1:24-25.

Full version can be found HERE at Monergism

The Doctrines of Grace - Irresistible Grace

Irresistible Grace

Faith and Repentance (as well as the new heart which is able to produce them) are themselves gifts of God

1. A new heart Deu 30:6; Eze 11:19; Eze 36:26-27
2. Faith John 3:27, 6:63-65; Phi 1:29; 2Pet 1:1; Act 16:14; Act 18:27; Eph 2:8-10
3. Repentance Act 5:3; Act 11:18; 2Tim 2:25-26; 1Cor 4:7

The Father writes his own word upon (places the fear of himself in, etc.) his people's hearts Jer 31:33; Jer 32:40; Mat 16:15-17; Luk 10:21; John 6:45; 2Cor 4:6 The beginning of salvation is the sovereign impartation of spiritual life into a heart which had been dead, thereby causing it to exercise faith 1John 5:1; Eze 37:3-6, 11-14; John 1:11-13; John 3:3-8; John 5:21; Eph 2:1-5; Jam 1:18; 1Pet 1:3; 1John 2:29 True offers of grace in the outward gospel call may be resisted by men who do not have this new heart Act 17:32-33 In fact, true offers of grace will always be resisted by such men John 10:24-26; John 12:37-40 But there are some whom God causes to come to him Psa 65:4; Psa 110:3; John 6:37-40; Rom 9:15

Full version can be found HERE at Monergism

The Doctrines of Grace - Unconditional Election

Unconditional Election


God is Sovereign Exo 15:18; 1Chr 29:11-12; 2Chr 20:6; Psa 22:28

1. He exercises that sovereignty in actively ordaining everything Deu 32:39; 1Sam 2:6-8; Job 9:12; Job 12:6-10; Psa 33:11; Psa 115:3; Psa 135:6; Isa 14:24; Isa 45:7; Act 15:18; Eph 1:11
   • Including matters of “chance” Pro 16:33; 1Ki 22:20, 34, 37
   • The wicked actions of men Gen 45:5; Gen 50:20; Exo 4:21; Jdg 14:1-4; Psa 76:10; Pro 16:4; Isa 44:28; Amos 3:6; Act 2:22-23; Act 4:27-28
   • The actions of evil spirits 1Sam 16:14-16; 1Ki 22:19-23; 1Chr 21:1/2Sam 24:1
   • The good actions of men John 15:16; Eph 2:10; Phi 2:12-13
   • The actions of good angels Psa 103:20; Psa 104:4
   • The actions of animals Num 22:28; 1Ki 17:4; Psa 29:9; Jer 8:7; Eze 32:4; Dan 6:22
   • The operations of all creation Gen 8:22; Psa 104:5-10; Psa 104:13-14; Psa 104:19-20; Mark 4:39
2. Man is not permitted to question his sovereign acts Job 33:12-13; Isa 29:16; Isa 45:9-10; Mat 20:1-16; Rom 9:19-24

God elects [i.e. chooses, predestines, foreordains]

1. His angels 1Tim 5:21
2. His peculiar people, Israel Exo 6:7; Deu 7:6-8; Deu 10:14-15; Psa 33:12; Isa 43:20-21
3. Individuals to salvation Psa 65:4; Mat 24:24; John 6:37; John 15:16; Act 13:48; Rom 8:28-30; Rom 9:10-24; Rom 11:5-7; Eph 1:3-6; Eph 1:11-12; 1The 1:4; 1The 5:9; 2The 2:13-14
4. Individuals to condemnation Exo 4:21; Rom 9:13; Rom 9:17-18; Rom 9:21-22; 1Pet 2:8

His motivation in election

1. His own good pleasure Eph 1:5; 2Tim 1:9
2. The display of his glory Isa 43:6-7; Rom 9:22-24; 1Cor 1:27-31; Eph 2:4-7; Pro 16:4
3. His special love Deu 7:6-8; 2The 2:13
4. His foreknowledge Rom 8:29; 1Pet 1:2
   • Which means his special love Jer 1:5; Amos 3:2; Mat 7:22-23; 1Cor 8:3; 2Tim 2:19; 1Pet 1:20
   • But not:
   • Any good [nobility, wisdom, power, choice, seeking] he foresees in anyone Deu 7:7; Rom 9:11-13; Rom 9:16; Rom 10:20; 1Cor 1:27-29; 1Cor 4:7; 2Tim 1:9

Full version can be found HERE at Monergism -

Semi-Pelagianism, Arminianism or Grace Alone - By John Hendryx

From Reformation Theology

In semi-pelagianism man's will precedes God's grace. In Arminianism God's grace precedes man's will (but still ascribes faith and repentance to each man's personal wisdom, not to Christ ALONE). But in Divine monergism (grace alone) God mercifully gives man a new heart (Ezek. 36:26), renewing his will and affections, which makes his choice certain and effectual (Jn. 6:37).

It should be noted that Arminians are adamant that they teach salvation by "grace alone" and would take offense if someone were to say otherwise. While I acknowledge that this is what they universally declare, but we are countering this assertion by saying that their theology is not consistent with this declaration.

What most Arminians really mean by "grace alone is "faith alone" which is a related concept, but not the same. The problem here is that they rightly affirm the biblical doctrine of salvation "through FAITH alone", but they do not differentiate this concept enough from the biblical doctrine of "GRACE alone", at least in any historical way the Bible or the Reformation speak of this issue.

The phrase "grace alone" has always historically signified that Jesus or His grace is not merely necessary for our salvation, but sufficient to save us to the uttermost. Jesus provides everything we need for salvation, including a new heart to believe. In Arminian prevenient grace, on the other hand, Jesus provides no such thing, even by their own reckoning. It claims to lift the natural man out of his depravity, but that man remains unregenerate (has no new heart).

In other words it places man (against his will) in some kind of semi-regenerate state, (which the Bible, of course, never speaks of). And then makes the sinner himself the ultimate determining factor in his salvation, which means he ascribes his repenting and believing to his own wisdom or humility and not to Christ alone. Consider, If two persons receive prevenient grace, and one person believes while the other rejects Christ, what makes them to differ that one had faith and not the other? Why did one believe and not the other? It was not grace since they both had grace, so obviously something other than grace made them to differ? Jesus declares another way.

 He said, "...all that the Father gives to me will come to me" (John 6:37). In other words He ensures that all persons the Father has given to Christ will believe the gospel. Jesus is declaring, in no uncertain terms, that salvation from beginning to end, as the author and finisher, is of the LORD alone, not a cooperation between man and God (Rom 9:15, 16, John 1:13)

Quote of the Day

"[God] shows his freedom and lordship by discriminating between sinners, causing some to hear the gospel while others do not hear it, and moving some of those who hear it to repentance while leaving others in their unbelief, thus teaching his saints that he owes mercy to none and that it is entirely of his grace, not at all through their own effort, that they themselves have found life." - J.I. Packer

Easy Believism and Semi-Pelagianism - By John Hendryx

J. I. Packer once rightly said, "sinners cannot obey the gospel, any more than the law, without renewal of heart."

So with that in mind the "easy believism" (no-lordship) folks have completely misunderstood the biblical concept of grace. They scoff at Lordship because they think it is regeneration by faith and works, all the while touting their self-generated faith. Fact is, if God has done a work of
grace in us, then faith and works (both equally impossible for man) will exist because it is God who is the author of both. Jesus is the "author and finisher of our faith."

"easy believism" is a doctrine that is pretty much a debate that came from certain groups of Dispensationalists who think that you could have prayed a prayer to accept Jesus 10 years ago and now have become a Buddhist monk ... but since you prayed that prayer, you are "once saved always saved" no matter what you are doing now. Reformed persons have ALWAYS believed in the biblical doctrine of the preservation of the saints, that is, that God will preserve his people and make them persevere to the end.

Second of all easy believism people embrace the false doctrine that faith is not a gift of God .. i.e. they reject the biblical teaching that faith springs from a renewed heart (John 6:63-65, 37). So easy believism actually ends up being a form of semi-pelagianism because they attribute their faith and repentance to their own wisdom, humility, sound judgment and good sense.

Also as John MacArthur has noted, "grace is not merely God's response to the sinner's initiative. Quite the opposite. Because He is gracious, God takes the initiative, drawing the sinner (John 6:44, 65), granting repentance (Acts 3:26; 5:31; 11:18), and awakening the heart to faith (Acts 13:48; 16:14). Every aspect of the believer's response--conviction, repentance, and faith--is the result of God's gracious work in the heart. "For by grace you have been saved through faith, and that not of yourselves; it is the gift of God" (Ephesians 2:8).

The easy believism folks reject the above idea of "grace-wrought faith" outright ... so it could not be further from what the Reformed tradition believes. Easy believism is a self-generated faith, apart form the grace of God, which makes it semi-pelagian at best.

The Bible declares that Belief (or faith) is not difficult but IMPOSSIBLE for the natural man. So the opposite of easy faith is not "difficult", but much more; an act that the natural man is utterly morally impotent to carry out. So those who think faith is "easy" or "difficult" are both wrong, according to the Bible. If someone thinks faith is "easy" or even possible, apart from grace, then they do not understand our condition as human beings or our real need of grace.

Those who think faith is something easy are making the same mistake as those who think good works save. Both are trusting in some self-generated meritorious act, rather than Christ alone who provides everything we need for salvation, including a new heart to believe and obey.

Courtesy of Reformation Theology

A Life Lesson from America’s Pastime by Harry Reeder

One blessing of participating in sports is that it provides an amazing training ground for life. Last year “America’s Pastime” provided a near perfect example of grace in action.

Armando Galarraga, a pitcher for the Detroit Tigers, was having a tough season. In fact, he was on the verge of being sent back to the Minor Leagues. Given one more starting assignment, he pitched 8 flawless innings and stood only three outs away from the rare and coveted “perfect game.” With only two outs to go, the next batter hit a groundball fielded by the first baseman who tossed it to Galarraga as he covered first base. This play, like the entire game up to that point, was worked to perfection – except the umpire called the runner safe, who was obviously out. Galarraga simply smiled. It was a smile which conveyed, as one sports writer said, “a hope that the umpire was right because it sure seemed as if he was wrong.” The instant replay showed the runner was out and the umpire, Jim Joyce, was wrong. The obligatory and expected anger of the manager, team and crowd descended upon the arbiter, the Umpire Jim Joyce, except for one person – Galarraga. After the game while the media attempted to bait him into an angry response of condemning the umpire who made the bad call, Galarraga again simply smiled and softly said, “we all make mistakes.”

When Jim Joyce saw the replay he immediately and sincerely declared, “I cost that kid a perfect game.” Joyce personally went to Galarraga and asked for forgiveness. Galarraga not only forgave Joyce but attempted to console the visibly distraught umpire. Whether the two men are believers are not, they both exhibited the grace of confession and forgiveness.

Only, this story was not yet over. Joyce, being the first base umpire in rotation, would be the home plate umpire the next day and of course expected nothing but abuse, anger and jeers from the crowd. To start a game, the manager normally brings the starting lineup card to the home plate umpire but this time, the Tiger’s Manager sent Galarraga. When the two men met at home plate, Joyce wept and Galarraga again smiled, put his arm around him and consoled him. The private reconciliation of the day before became public. The crowd erupted spontaneous cheers and applause.

What would happen if Christ-followers intentionally acted this way toward each other? Did not Christ call us to “forgive others as we have been forgiven?” Would the world then react the same way those baseball fans did if we responded to the challenges of life graciously for Christ’s sake? They might not cheer, but they might be amazed and might even ask us what enables us to patiently forgive and encourage another.

That day baseball did its job of teaching lessons of life but tantalizingly manifested what Paul calls “the abundant life.” We live in a broken world therefore constantly have to deal with disappointments. We are not allowed to respond with vengeance. We are called to overcome evil with good. Here was a young man who had in his hands “the perfect game.” It was taken from him by an error, but he rose above the circumstance, realizing that even though he was denied a “perfect game” he lived in an “imperfect world.”

I hope and pray that Galarraga knows the Redeemer. I also pray that those who are redeemed will be challenged by this event to live redemptively by grace because of God’s saving grace. Because of his response, I was curious to know what or who was in Galarraga’s life that caused him to exhibit such courage and grace.

Read conclusion HERE

Limited Atonement, Double Jeopardy, and the Bible’s Answers - By Chris Roberts

From SBC Focus

There are two basic views of the atonement: limited and unlimited.

Unlimited atonement is held largely by people who do not consider themselves Calvinists. They say that Jesus died for all the sins and sinners of the world. He paid the price for all people so that all might have life. His work is not automatically applied to everyone, but is rather made available, possible, for all. We receive his work when we trust in him by faith. A common analogy is that Jesus’ blood can be said to be in a bank. It is there, it is provided, it is available for us. He has paid the price. What is lacking is our receipt of what he paid. When we trust him by faith we are in essence
withdrawing from the bank what he deposited, taking from him the price he paid for our sins. If we never trust him, we never receive the price he paid and we must therefore pay for our own sins. 1

One of my criticisms of this view is that it presents God as accepting double payment for sins. In this view, Jesus really has paid the price for all sins. The debt is paid in full. If Jesus’ death is the same for all people, then he has satisfied the Father’s wrath for each and every person. That satisfaction may be held in escrow, so to speak, but it is nonetheless a real satisfaction. If God then condemns an unrepentant sinner to Hell, he is demanding from that sinner payment already satisfied by the Son. Going back to our banking analogy, it would be akin to me owing a great debt and Bill Gates paying off the debt on my behalf. He writes a check to the creditor, completely satisfying what I owe. Nonetheless, I choose not to acknowledge what Gates has done and as a result I am hauled before the creditor to make restitution. Unable to pay, I am thrown in prison. If a situation of this sort were to happen in real life, we would let out a cry of corruption. We would quickly recognize the creditor has demanded a payment already paid. Whether or not the debtor acknowledges the payment is irrelevant: the one owed a debt has been satisfied, and he knows it.

Turning tables, the view of limited atonement says that Jesus died specifically for the elect. His atoning (saving) work was not carried out for all people but specifically for those the Father had appointed for salvation. The debt is paid only for those who would actually be saved.

Critics respond that this makes God into an unfair and capricious tyrant, that it makes God out to be the cause of sin and disbelief since he chooses to extend saving mercy only to some while withholding it from others. They would say that it seems to undermine God’s love to say that Jesus did not do the same thing for all people or pay the same price for all souls.

Read rest of article HERE

Radical Depravity in the Gospel of John -

From the Thirsty Theologian

 

 

 

The natural depravity of man is so deep that the unregenerate actually hate God

 

Jesus explained that the unconverted person who hates Him also hates the Father. The world’s rejection of the Father, who is invisible, is rooted in its hatred of Christ, who has been seen:

“Whoever hates me hates my Father also.” —John 15:23

Whatever anyone’s relationship with Christ may be, it is inseparably bound with one’s relationship with the Father. No one can hate Christ and love the Father. Unbelief toward Christ causes the same disdain of the Father. Hendriksen writes, “A person may imagine that he loves the Father while he hates the Son, but he deceives himself. Whoever hates the one necessarily hates the other also. And this holds also with respect to the present day and age. Men who scoff at blood-atonement and reject the vicarious death of Christ do not love God!”

—Steve Lawson, Foundations of Grace (Reformation Trust, 2006), 277.

In a tangential note, this passage also disproves the popular notion that people of other religions worship the same God. Whoever rejects Jesus also rejects the Father.

Unconditional Election - James White

From Reformation Theology

Numerous biblical passages can be cited that plainly teach the divine truth that God predestines men unto salvation. John 6:35-45, Romans 9:10-24, and 2 Timothy 1:8-10 all teach this truth. But I shall focus first upon the classicus locus, Ephesians 1:3-11, for my initial exegetical defense of this divine truth.

As space permits, I will then briefly address Romans 9 and John 6. I invite the interested reader to follow along. I shall use as my base text the Nestle-Aland 27th edition of the Greek New Testament.

English translations are my own.

Ephesians 1
Paul begins this tremendous introduction to his letter1 with a word of blessing addressed to God the Father of our Lord Jesus Christ (1:3). All of salvation comes from the Father, its source, and its end. It is the Father who has blessed us with every spiritual blessing in the heavenly places in Christ. Immediately we encounter three vital truths: 1) God is the one who has blessed us (we did not bless ourselves); this is seen in recognizing that ho eulogasa refers to the Father specifically; 2) that Paul is not speaking of all mankind here, but specifically of the redeemed, for he uses the personal pronoun hama (us) when speaking of the scope of the blessing of the Father; we will see this is continued throughout the text; and 3) the phrase en Christo (in Christ) or its equivalent in Him, is central to Paul’s thought. All of salvation takes place only “in Christ.”

Verse 4 is central to our subject: “just as He chose us in Him before the creation of the world so that we should be holy and blameless before Him.”2 Again the Father is in view, for He is the one who chose us (hama, accusative, indicating direct object of “to choose”). This choice is exercised only in Christ (there is no salvation outside of the Son). It is vital to recognize the personal aspect of this choice on the part of God the Father.

Read rest of article HERE

The Keeping Power of God - John Samson

Jude: 24 Now to him who is able to keep you from stumbling and to present you blameless before the presence of his glory with great joy, 25 to the only God, our Savior, through Jesus Christ our Lord, be glory, majesty, dominion, and authority, before all time and now and forever. Amen. (ESV)

This small but powerful letter is Jude's only contribution to the New Testament. He was the brother of James (head of the Jerusalem church), and half-brother of Jesus. His full name was Jude Thaddeus.

As He concludes his letter, Jude expresses his total confidence in God's ability in keeping the believer in Christ secure in his salvation. It is certainly interesting to note that Jude both begins and ends his short letter with this same theme about God's keeping power. In verse 1 he describes believers as "kept for Jesus Christ" and here in verse 24, he describes God as the One "who is able to keep you from stumbling..." In starting and finishing his short letter with this theme, it is clear he did not wish for this point to be missed.

Obviously the fact that God keeps His children safe in salvation is something frequently highlighted in the Scripture. Jesus expressed it clearly in many places, perhaps most clearly in John 6:39 where He described the will of the Father for Him as that of losing nothing of all His Father had given to Him.

In John 10: 27, 28, Jesus said, "My sheep hear my voice, and I know them, and they follow me. I give them eternal life, and they will never perish, and no one will snatch them out of my hand." Then in John 17: 11, Christ prayed for this same group (those that the Father had given to Him), "Holy Father, keep them in your name, which you have given me, that they may be one, even as we are one" (John 17:11), and again "I do not ask that you take them out of the world, but that you keep them from the evil one." (John 17:15)

Read rest of article HERE at Reformation Theology

Charles Spurgeon on Free Will

I suppose there are some persons whose minds naturally incline towards the doctrine of free will; I can only say that mine inclines as naturally towards the Doctrines of Sovereign Grace! Sometimes, when I see some of the worst characters in the street, I feel as if my heart must burst forth in tears of gratitude that God has never let me act as they have done! I have thought if God had left me alone, and had not touched me by His Grace what a great sinner I would have been! I would have run to the utmost lengths of sin, and dived into the very depths of evil! Nor would I have stopped at any vice or folly, if God had not restrained me; I feel that I would have been a very king of sinners if God had let me alone.

I cannot understand the reason why I am saved except upon the ground that God would have it so. I cannot, if I look ever so earnestly, discover any kind of reason in myself why I should be a partaker of Divine Grace. If I am at this moment with Christ, it is only because Christ Jesus would have His will with me, and that will was that I should be with Him where He is, and should share His Glory.

I can put the crown nowhere but upon the head of Him whose mighty Grace has saved me from going down into the pit of Hell!

John Piper:

"Saying What You Believe Is Clearer Than Saying “Calvinist”"

"We are Christians. Radical, full-blooded, Bible-saturated, Christ-exalting, God-centered, mission-advancing, soul-winning, church-loving, holiness-pursing, sovereignty-savoring, grace-besotted, broken-hearted, happy followers of the omnipotent, crucified Christ. At least that’s our imperfect commitment.

In other words, we are Calvinists. But that label is not nearly as useful as telling people what you actually believe! So forget the label, if it helps, and tell them clearly, without evasion or ambiguity, what you believe about salvation.

If they say, “Are you a Calvinist?” say, “You decide. Here is what I believe . . .”

I believe I am so spiritually corrupt and prideful and rebellious that I would never have come to faith in Jesus without God’s merciful, sovereign victory over the last vestiges of my rebellion. (1 Corinthians 2:14; Ephesians 2:1–4; Romans 8:7).

I believe that God chose me to be his child before the foundation of the world, on the basis of nothing in me, foreknown or otherwise. (Ephesians 1:4–6; Acts 13:48; Romans 8:29–30; 11:5–7)

I believe Christ died as a substitute for sinners to provide a bona fide offer of salvation to all people, and that he had an invincible design in his death to obtain his chosen bride, namely, the assembly of all believers, whose names were eternally written in the book of life of the Lamb that was slain. (John 3:16; John 10:15; Ephesians 5:25; Revelation 13:8)

When I was dead in my trespasses, and blind to the beauty of Christ, God made me alive, opened the eyes of my heart, granted me to believe, and united me to Jesus, with all the benefits of forgiveness and justification and eternal life. (Ephesians 2:4–5; 2 Corinthians 4:6; Philippians 2:29; Ephesians 2:8–9; Acts 16:14; Ephesians 1:7; Philippians 3:9)

I am eternally secure not mainly because of anything I did in the past, but decisively because God is faithful to complete the work he began—to sustain my faith, and to keep me from apostasy, and to hold me back from sin that leads to death. (1 Corinthians 1:8–9; 1 Thessalonians 5:23–24; Philippians 1:6; 1 Peter 1:5; Jude 1:25; John 10:28–29; 1 John 5:16)

Call it what you will, this is my life. I believe it because I see it in the Bible. And because I have experienced it. Everlasting praise to the greatness of the glory of the grace of God!"

By Grace Alone!

By Grace Alone author unknown

1)
Thou art our God, and we thy race
Elected by thy sovereign grace.
Not by the works which we have done
But by the cross our vict'ry's won,
Oh keep this truth within my heart,
That from it I may ne'er depart.

T
By nature we depraved did dwell
Under thy curse--deserving hell--
Sinful, corrupt in every part,
Not one pure motive in our heart.
Hadst thou not looked on us in grace,
We would remain a perished race.

U
In love eternal thou did chose
To save thy sheep; their bonds to loose,
No good did we within us have
To claim thy gracious plan to save.
Elected by thy grace alone;
Holy to stand before thy throne.

L
Incarnate did thy Son appear--
A sacrifice--a Lamb most pure;
To make atonement for his sheep
And perfectly thy will to keep.
Now cleansed from sin and righteous, we
Are sons and heirs eternally!

I
The blood of Christ by grace supplied
Was by thy Spirit's pow'r applied.
Thy Spirit we could not resist,
Who breathed new life into our breast.
Our souls alive, which once were dead,
Sing praise to Christ, the Lord, our Head!

P
With all thy saints we are preserved
To enter heav'n--a place reserved.
Secure we're kept within thy care,
Lest we be lost to Satan's snare.
Oh Sovereign God, all praise to thee
For our salvation, full and free!

7)
This hymn of thanks, Oh Lord we bring;
For by thy grace alone we sing.
Employ our lives in every sphere,
Thy law to keep; thy Name to fear,
"By grace alone"--this doctrine pure--
Our only comfort doth secure.