Let us turn to God's Word. I
want to direct your attention to the chapter that we read,
Galatians chapter 3, following those things that we
were considering this morning in the 15th chapter of the book
of Genesis. And surely in this particular
chapter that we read we see how the Apostle is referring back
to that great historic event, the covenant that God made with
Abraham. But as we turn to chapter 3 in
Galatians, the verse that I would centre your thoughts around is found in verse 23. Galatians
chapter 3 and verse 23, but before faith
came, we were kept under the law, shut
up under the faith which should afterwards be revealed. Galatians chapter 3 and verse
23, but before faith came we were kept under the law, shut
up under the faith which should afterwards be revealed. And I want to divide the subject
matter that I would bring before you into two basic parts, and
first of all to consider these words, as it were, historically. Now here we see the outworking
of God's purpose. We're told at the beginning of
the verse, before faith came, and then towards the end of the
verse we read, of the faith which would afterward be revealed. What are we to understand by
the faith? Primarily, it is not so much
that grace of faith, it's not the act of believing, but as
is often the case in Paul's writings, it is the object, the object
of the faith that is being spoken of before faith came, that is
before faith's object came. Afterwards, that object of faith
was to be revealed. And who is the one who is the
object of faith? It is, of course, none other
than the Lord Jesus Christ. He is the one that faith has
to do with, the one that saving faith looks towards, looking
onto Jesus. the author and finisher of our
faith says the same apostle in Hebrews chapter 12 and observe
here that we have certain parallel statements at the beginning of
the verse as I said it speaks in terms of before faith came
and then if we go back to the middle of verse 19 we read of
the seed the seed that was to come till the seed should come
and that is paralleled by these words before faith came faith
has to do with the seed and what is that seed that is spoken of
in the middle of verse 19 It is the Lord Jesus Christ, quite
evidently from what we were told previously at verse 16. To Abraham
and his seed were the promises made. He saith not unto seed
as of many, but as of one, unto thy seed which is Christ. The seed was to come. Till the
seed should come, verse 19. And then here in verse 23, before
faith came. Christ, the seed, the object
of faith is the one who is being spoken of. The seed of Abraham. Of course we know that that seed
of Abraham was Isaac. We saw it this morning there
in the former part of that 15th chapter of Genesis. In verse
3 Abraham said, Behold to me thou hast given no seed, and
no one born in my house is mine heir. And behold the word of
the Lord came unto him, saying, This shall not be thine heir,
but he that shall come forth out of thine own bowels shall
be thine heir. And then subsequently we read
of Isaac is to be born. and born miraculously when Abraham
is 100 years old. And Sarah, his wife, is past
the age of childbearing. This is the promised seed. And
Isaac, of course, is one who is a wonderful toy of the Lord
Jesus Christ, the seed of Abraham. It is the same of course with
that promise that is given back at the beginning in the very
chapter where we have the historic account of the entrance of sin,
Genesis chapter 3. What do we read there? We read
of the fall of our first parents and that there in paradise in
the garden of Eden Adam and Eve transgressed. They disobeyed
God, they fell. And we all fell in Adam. But in that very chapter, God
gives the promise and speaks of the seed of the woman. In speaking to the serpent who
attempted Eve, of course the instrument of Satan, the Lord
God says to the serpent, because thou hast done this thou art
cursed above all cattle. and upon every beast of the field,
upon my belly shalt thou go, and thus shalt thou eat all the
days of thy life, and I will put enmity between thee and the
woman, and between thy seed and her seed. It shall bruise thy
head, and thou shalt bruise his heel. Oh, it is the great promise
of Christ who is made of a woman, the seed of the woman. And he
is, of course, subsequently seen to be that one who is the seed
of Abraham. The only object of faith. The one who says, look unto me
and be ye saved, all the ends of the world, for I am God. And there is none beside me.
Our faith has to look to Jesus. Look away from every other object,
any but one object of saving faith. It centres in the person
and in the work of the Lord Jesus Christ. And here is the promise,
you see, of His coming. Till the seed should come to
whom the promise was made. We read there at verse 19. before
faith came, before the coming of the Lord Jesus Christ. See
how in the text there is a certain emphasis upon this object of
faith and this exercise of faith. So we think in terms of the object
there is also of course the exercising of faith, the looking to Jesus,
the trusting in Jesus before faith came, We were kept under
the law, shut up under the faith which should afterward be revealed. There is a revelation which we
have in the coming of the Lord Jesus Christ. We have that revelation
when we see him set before us here in the scriptures. He is
there in the Old Testament. He is there in all the types
and all the shadows. He is there in all the great
promises, but when we come to the New Testament we have the
very substance of these things. What has God done in these last
days? Has He not spoken unto us by
His Son? Those great words with which
the Apostle opens his epistle to the Hebrews, God, who at sundry
times and in diverse manners spake in time past unto the fathers
by the prophets at in these last days, spoken unto us by his Son,
whom we have appointed heir of all things, by whom also he made
the worlds, who being the brightness of his glory and the express
image of his person." And so he goes on throughout that chapter
to speak of some of the glories that belong to the Lord Jesus
Christ. He is the image. of the invisible God. And he
is that one who has come, of course, as that full and final
revelation of God. In the Old Testament, our sinners
saved. They were saved by faith. There
has never been any other way whereby we can experience God's
salvation but by faith. It was two of those of the Old
Testament. They had faith in the promise. They had faith that centred in
Him that was to come. The Lord Jesus Christ. This was
the faith of Abraham, was it not? The Lord Jesus himself in
John chapter 8 says to the Jews, your father Abraham rejoiced
to see my day and he saw it. and was glad. Abraham's fun has
to do with Christ. Christ is the object of his fun.
And we have it there of course in the 22nd chapter of Genesis. God has fulfilled his promise,
God has given to him the seed, the son Isaac, And now God comes
and now God tries and tests his faith. He receives that commandment
to take his son to the Mount Moriah and to sacrifice him.
And he is obedient. He is obedient. But he doesn't
sacrifice Isaac. God makes provision. In the Mount of the Lord it shall
be seen Jehovah Jireh the Lord shall provide. and what does
the Lord provide? There is a ram caught by its
horns in the thicket and this ram is taken and sacrificed as
it were in the place of Isaac and in Hebrews chapter 11 where
the Apostle speaks of the faith of Abraham he speaks about He
received his son from the dead. He received his son from the
dead. By faith, Abram, when he was
cried, offered up Isaac. And Edith had received her promises,
offered up his only begotten son, of whom it was said that
in Isaac shall thy seed be called, accounting that God was able
to raise him up even from the dead from whence also he received
him in a figure." What does Abraham see then there in Genesis 22? He sees substitutionary atonement,
he sees a substitute being sacrificed, the ram, but he sees the resurrection. He receives his son Isaac as
from the dead by a figure. it is all a prefiguring of the
Lord Jesus Christ and he understood these things he rejoiced to see
my God says the Lord Jesus Christ and he saw it and was glad how
remarkable it is here is the object of the faith of Abraham
Abraham's faith has to do with that great promise that God had
given and the promise we know centres in the Lord Jesus Christ. We referred also this morning
to those words in the fourth of Romans. What shall we say? Then that Abram our father as
pertaining to the flesh hath found. For if Abram were justified
by works, he hath whereof to glory but not before God. For
what saith the Scripture, Abraham believed God, and it was counted
unto him for righteousness. It's there, back in Genesis 15
and verse 6, what saith the Scripture, that's what Ford is quoting,
and he quotes it not only here in Romans 4.3, he quotes it again,
remember, here in Galatians 3 and verse 6, Even as Abraham believed God
and it was accounted to him for righteousness, it is the most
significant statement that we have, when we find it repeated
time and again, because no word of God is ever redundant. How
significant is this word, friends? What said the Scripture? Abraham
believed God and it was accounted to him for righteousness. What was accounted? what was
accounted to him, what was reckoned to him as his righteousness. It is the promise. It is the
promise. The end of Romans 4, he staggered
not at the promise of God through unbelief but was strong in faith
giving glory to God and being fully persuaded that what he
had promised he was able also to perform and therefore it,
that is the promise that God would perform, it was imputed
to him for righteousness, and the promise is Christ. All the promise is Christ, the
coming of Christ, the seed of Abraham, the one who would come
and do all that was necessary to the salvation of his people. It is the Gospel, you see. It
is the Gospel. and he said in the Old Testament
as well as in the New Testament all who are saved from Adam through
all the succeeding generations are saved in the Lord Jesus Christ
the one who was to come before faith time the faith which should afterward
be revealed in the fullness of the time. God sent forth his
son made of a woman, made under the law. Historically then we
are to observe the importance of the object, the object of
faith. But what else do we see here?
We see also, thinking of this chapter in this historical context
we see the priority of the promise or the priority of the gospel
over the law. The gospel must have priority
because the gospel is before the law. Although we don't have
the fullness of the revelation of the gospel to the coming of
the Lord Jesus Christ, the promise of it predates the law. We really have the promise of
it back in Genesis 3.15. But then there is a significance,
you see, of that portion, that chapter we were looking at this
morning. Look at what Paul says here in this third
chapter of Galatians at verse 17. This may say that the covenant
that was confirmed before of God in Christ, the law, which
was 430 years after, cannot disannul, that it should make the promise
of none effect. For if the inheritance be of
the law, it is no more a promise, but God gave it to Abraham by
promise. Now we consider that covenant
that God made with Abraham. Remember those words that we
had as our text this morning, the beginning of verse 18, there
in Genesis 15, looking at the context, look at verse 17 also,
it came to pass that when the sun went down it was dark, Behold
a smoking furnace and a burning lamp have passed between those
pieces. In the same day the Lord made
a covenant with Abram. Now the reference in verse 17
to those pieces is that sacrifice that Abram had been commanded
to make and then he was to take those animals sacrificed, and
to cut them in pieces and to lay the pieces out. Verse 9 of
that chapter, take me a heifer of three years old, and a she-goat
of three years old, and a ram of three years old, and a turtle
dove, and a young pigeon. And he took unto him all these
and divided them in the midst, and laid each piece one against
another. But the birds he divided not.
And what does Abraham do? He's there, he's laid out, sacrifices
and he's a spectator, he looks. And the birds of the air come
down and he drives the birds away. He's an observer. And then, there in verse 17 the sun goes
down and it's dark and he sees this burning lamp and this smoking
furnace passing. through the midst of the pieces.
And I said this morning that what follows in verse 18, the
same day the Lord made, literally cut, the Lord cut a covenant
with Abraham. How does God cut the covenant?
It goes through the midst of those pieces. just as we might
have a cutting, as I said, through meadowland or through a hill
when they are laying a new road. They make a way for it. Here
is God. He goes through, but God doesn't
go through alone. Abraham doesn't go through with
him. It's not bilateral. There's not two parties in this
covenant. It's God's covenant. He goes on there in Genesis 17
to speak of it in those terms. My covenant, he says. It's my
covenant. It's the gospel, it's all the
work of God. It's all the work of God. And
now this covenant of grace, the gospel, has priority over the
law. The law is given to serve this
gospel. Isn't that what Paul is saying
in this particular chapter? Verse 19, he asks, Wherefore
then serveth the law? Why the law? It was added because
of transgression, till the sage had come, to whom the promise
was made. And it was ordained of angels
in the hands of a mediator. And he goes on, verse 24 he says,
wherefore the law was our schoolmaster, to bring us unto Christ, that
we might be justified by faith. The gospel has the priority.
The gospel is given 430 years before the law is given at Mount
Sinai. The law is given in order that
it might serve the gospel. Oh, we sang just now those words
of Watts. In vain we ask God's righteous
law to justify us now, since to convince and to condemn is
all the law can do. That's the ministry of the law.
And the law is good if a man uses it lawfully. The law condemns
the sinner, brings conviction into the sinner's
soul, makes the sinner aware of his need, and so he must flee
to another, even him who was made of a woman, made under the
law, and came to redeem them that were under the law, that
they might receive the adoption of son. What do we see then historically
here? We see Him who is the only object of saving faith, the Lord
Jesus Christ. We see the priority of the Gospel,
the priority of the promise over the law. And here we have the
promise of Christ coming before faith came. And then he goes on, does he
not, in that next chapter, we've already referred to the words,
verse 4 of chapter 4, when the fullness of the time was come. Oh, I love the language. Look
at the definite articles. It is the fullness of the time. It is that time that God had
ordained from before the foundation of the world. There is a time
to be born and there is a time to die. How true it was in the
experience of the Lord Jesus Christ. When does Christ come?
In the fullness of the time. When does Christ die? In the
fullness of the time. When his time was come that he
should be received up, he steadfastly set his face to go to Jerusalem. There were those times when the
Jews would have stoned him, but his time was not yet come. when the fullness of the time
was come, God sent forth his son, made of a woman, made under
the law, to redeem them that were under the law, that we might
receive the adoption of sons. He's made under the law. He is
God. In that sense, he is the one
who gives the law to man's son, or is he not? But here is the
humiliation of God the Son in this eternal covenant of grace. He will willingly serve the Father
and He will be subject to that Lord of God. And He will come
for His people and He will stand in their Lord place and He will
bear the punishment that was there just deserved. Isn't that
what we're told in the chapter? Verse 13, Christ hath redeemed
us from the curse of the law, being made a curse for us, for
it is written, curse is everyone that hangeth on a throne. Those
that he came to save, you see, they were the debtors of the
law, they were the transgressors, they were the ones who owed that
tremendous debts of the Holy Lord of God, verse 10, as many
as are of the works of the Lord are under the curse, for it is
written, Cursed is everyone that continueth not in all things
which are written in the book of the law to do them. And if
a man should keep the whole law, says James, and yet offend in
one point, he is guilty of all. This is those that he comes to
salve, you see. They are the transgressors, they
are the breakers of the law, they are under the curse, but
Christ redeems them from that curse. He has made a curse for
them. This is the great work that Christ came to do. This is what the apostle is speaking
of in this chapter. The accomplishment of that great
purpose of God. for the salvation of his people. And this Christ is made of a
woman and made under the law. He is subject not only to its
penalties. He doesn't simply die as the
substitute for his people. But does he not also answer the
law with regards to all its precepts? He magnifies the law, he honours
the law. He is obedient. He is obedient
unto death, even the death of the cross. But he is not only
obedient on the cross in dying, he is obedient in every part
of his life. He is the end of the law for
righteousness to everyone that believes. For the accomplishment of that
great promise, that great purpose of God in the person and the
work of the Lord Jesus Christ. We can understand the text then
in this sense, in its historical setting, in speaking of the coming
of Christ, before faith came. we were kept under the law, shut
up under the fire, which should afterwards be revealed. Christ has come, there has been
that revelation, but then, in the second place, in the second
place, can we not also consider this verse experimentally? Understand it in terms of the
experience of the people of God. How this verse must come into
our very souls. We must know an inward experience
of the truth that is declared here. Martin Luther in his great
commentary on the Galatians says this at verse 23, it must apply
not only to the terms wherein Christ came, but also applied
to the inward man. It's not enough to come to God's
Word and to study it historically, important as that is, and we
must do that. But we need to experience the Word of God. And
what do we see here with regards to this inward experience of
which the Protestant Reformer is speaking? Well, two things. We see the sinner shot up and
we see that same sinner delivered. Look at what the verse says.
Before faith came we were kept under the law, shot up onto the
faith which should afterward be revealed. Kept under the law,
shot up. And we see it further here in
the context, verse 22, the scripture hath concluded all under sin. You see what God does when his
word comes to us at first, he shuts us up, he shuts us in,
he concludes us to what we are, a sinner. These are parallel
statements. Under sin. under the law look at verse 22 the scripture
has concluded all under sin and then here in the text verse 23
we are kept under the law this is the ministry of the law is
it not sin is terrible sin is fatal to us It was made so plain to our Father
out of there in the Garden of Eden what would be the consequence
of disobedience. In the day that thou eatest thereof
thou shalt surely die. The soul that sins it shall die. The wages of sin is death. All
friends are we those who recognise that. Sin is terrible. awful to contemplate the consequence
before a holy God. What we deserve is those who
have sinned against Him. And that God who is holy and
righteous and just is the same God who is also good and gracious
and merciful. And yet this is the God that
we sin against. How we deserve nothing but His
wrath. I say sin is terrible. Where does sin get its power
from? Where does sin get its power from when it comes to us
and our accountability before God? Are we not told quite plainly
in Scripture? There in 1 Corinthians 15, the
strength of sin is the Lord. That's what Paul says. And he's
speaking of the work of the Lord Jesus Christ, 1 Corinthians 15,
of course a great chapter that speaks of Christ's resurrection. Christ is that one who has died,
he has borne the penalty that was the desert of his people,
he was made of a woman, he was made under the law to redeem
them that were under the law, he's paid the redemption price
to the law of God, God has accepted that ransom payment, God has
raked him from the dead, that's what Paul is saying there in
1 Corinthians 15, and then when we come to the end, that great
statement. All death where is thy sting?
All grave where is thy victory? The strength of Syria's the Lord.
Thank be to God which giveth us the victory through our Lord
Jesus Christ. But mark those words that we
have there, The strength of sin is the law. The law worketh wrath is another
statement that Paul makes. Romans 4.15 The law worketh wrath. For where no law is, there is
no transgression. It's the law, you see, that that is our great problem here is the strength of sin,
the law of God that law that must be satisfied because the
law is a revelation of God it's a revelation of God's holiness
we see him as that God who is righteous and just who can by
no means clear the guilty And what is sin? Why, it's the transgression
of that law. John says, the servant committeth
sin, transgresseth also the law, for sin is the transgression
of the law. There is a ministry of the law,
as we said. The lawful ministry of the law.
There's not salvation in the Law, that's not what the Law
is about. The Law serves the Gospel. The Law is that which
is given to condemn the sinner. It's a ministration of condemnation. It's a ministration of death.
How striking are those words of the Apostle in Romans 3.19. Whatsoever things the Law said,
it said to them who are under the Law. that every mouth may
be stopped and all the world become guilty before God all the law was given to Israel
at Mount Sinai but you see what Paul is saying there in Romans
3 not just Israel but Gentiles
all the world is guilty every mouth is stopped
And how is he stopped by that holy law of God? Therefore by
the deeds of the law shall no flesh be justified in his sight,
for by the law is the knowledge of sin. Your mouth is stopped, my mouth
is stopped. What can we plead when we stand before the bar
of God's holy law and we are the transgressors of it? We can
only plead our guilt, and that we are those who are deserving
of the punishments of our sins. I say, friends, it is a terrible
thing, you see. It's a terrible curse that has
been brought in because of the transgression of our parents,
our first parents there in the Garden of Eden. And what lies
at the root of their sin? Unbelief. Unbelief. Or by the law, you see, that
unbelief is seen to be exceeding sinful. It's that sin which does so easily
beset us as Paul says in Hebrews chapter 12 and verse 1, the sin
which does so easily beset us. In the context he's been speaking
of faith throughout the 11th chapter there and he comes now
to draw certain conclusions, he makes some deductions from
what he's been saying concerning faith. And he speaks of the sin
which so easily besets us. It's unbelief, we've not got
faith. I believe it lies there at the
root of all our sins. It was the root of Adam and Eve's
sin. Why they would sooner believe
the lie of Satan than the truth of God. That's what Eve did.
When the serpent comes as Satan's instrument and contradicts the
word of God, God said they shall surely die. And what does the
serpent say? The very opposite, you shall
not die. And she believes that. And this is what men do to this
very day. They disbelieve the word of God. They believe anything
but the word of God. They believe anything but the
biblical account of creation. They don't like the idea of a
God, a creator that they are accountable to. So let them dream
up some theory whereby God is discounted, God is dismissed.
They have not faith. It's through faith that we understand
that the world was made. So that things which are seen
were not made of things which do appear. It's through faith. And they have not faith. It's
on belief. And friends, do we not sometimes
have to confess that though we be those who profess to believe,
yet we have to acknowledge our accursed unbelief. Oh could I
but believe then all would easy be I would but cannot Lord relieve
my help must come from thee says John Newton. Oh we need that
faith that comes as the operation of God in our souls. And how
strange are the ways of God when he brings us to faith you see.
He shuts us up to what we are, that's what the text is saying.
Before faith came we were kept under the law. Shut up! We have to come to this, you
know, we have to believe in our own unbelief, we have to believe
in our own innate inability to believe, that we cannot believe.
That's why Newton is saying, oh could I not believe? I would,
but cannot. That man who comes to Christ
in the Gospel, what does he say? Lord, I believe. Help thou mine
eye, believe. And that has got to deal with
us. He shuts us up. He shuts the psalmist Heman up
in Psalm 88. He says, I am shut up and I cannot
come forth. And Job knew something similar
to that. Chapter 12, he shutteth up a
man and there can be no coming forth when God shuts us up and
shuts us in and makes us feel what we are and brings us to
the end of ourselves, that's what he's doing they turn us
man to destruction and say it's returned ye children of men or
we see the sinner shut up, do we not? when we look at this
verse in that experimental sense Can we not say with Paul, before
faith came, we were kept under the law and we were shut up and
without it? Shut up to our sin, shut up to
our unbelief, shut up to our impotence, sold on the sin, undone,
unable to save ourselves. But then we see this also here,
we see the sinner delivered. It's before faith came. Faith
does come. The faith which should afterward
be revealed. Oh, is there not the revealing
of faith? Is there not the revealing of faith where there is granted
by God that revelation of the Lord Jesus Christ? That's what
Paul experienced. Paul knows what he's talking
about here. Yes, he's writing, of course, under the inspiration
of the Holy Spirit. But he's not just having these
words dictated to him by the Holy Spirit. He's writing out
of those things that he has known and proved in the school of Christ. He'd known such a revelation
of faith. Christ had been revealed to this
man. Remember the words that we have in the first chapter.
Verse 15, when He pleased God, which separated me from my mother's
womb and called me by His grace to reveal His Son in her. Oh, it pleased God to reveal
His Son, to reveal the Lord Jesus Christ in the soul of Paul. And there is a pattern to them
which we thereafter believe. Have we known, friends, anything
of that inward revelation, that gracious in shining of the Gospel,
that God who commanded the light to shine out of darkness, has
shined in our hearts to give the light of the knowledge of
the glory of God in the face of Jesus Christ. I'm sure you
know this, that real religion is a revelation. Christ has to be revealed to
us. And here we have it, do we not? The faith which should afterward
be revealed. We are shut up to what we are.
There's no hope in ourselves. Oh, but then, here's our hope.
And it all centres in Christ. Christ in you, the hope of glory. And if the Son, if the Son comes
and makes you free, Why you are free? Indeed, doesn't the Lord
say as much? Those words that we find in the
8th chapter of John's Gospel. And he's dealing, he's speaking
to the Jews. Verse 33, They answered him,
We be Abraham's seed, and were never in bondage to any man.
How sayest thou, ye shall be made free? But Christ says it,
if the Son therefore shall make you free, ye shall be free indeed. Their boast was that they were
Abrams, see they knew not Abram. If they'd known Abram, why they
would have known Abram's God and Savior. There must be that revealing
of Christ as the only hope of the sinner. And what is that
revelation? Why? It's justifying faith, is
it not? It's justifying faith. Wherefore,
the next verse, 24, wherefore the law was our schoolmaster
to bring us unto Christ, that we might be justified by faith.
Our faith has to do with Christ. We look to Him as the blessed
object of it. This is the great theme of the
apostolic gospel, is it not? This is what we see the apostles
preaching. We have it there in Paul's preaching in Acts 13,
verse 39, by him, he's speaking of Christ, by him all that believe
are justified, he says. From all things that they could
not be justified from by the deeds of the Lord. And again
Paul knew it. Where was his justification,
his desire to be found in Christ? He said, not having my own righteousness
which is of the law, but that which is through the faith of
Christ. The righteousness which is of God by faith. All being convicted under the
law, you see, the sinner finds all his consolation and all his
salvation only in the Lord Jesus Christ. He looks to the Lord
Jesus Christ, he trusts in the Lord Jesus Christ. This is how
we are to come into the text, and is it not? By faith. By faith. This is the faith of Father Abraham. Even as Abraham believed God
and it was accounted to him for righteous, know ye therefore
that they which are of faith the same are the children of
Abraham. All friends, are we those who
are really truly Abraham's sons, Abraham's seed? Is Abraham's God our God? Are
we those who in any measure understand the significance of what the
Apostle asserts in our text? We've known something of what
it is to be shut up and unable to to liberate ourselves, unable
to liberate ourselves, we found that it is only Christ who can
make us free. Before faith came, or before
Christ came, the blessed object of faith, we were kept under
the law, shut up, under that faith, which had afterwards been
revealed. Oh God grant, that we might know
that faith, that blessing, of the revealed cross for his name's
sake. Amen. be captive souls in passes bound
to feel your misery the way to liberty is found the sun shall
make you free 989 We can't leave souls in fetters
down to feel your misery. The way to liberty is found,
the sun shall make you free. Hear the Redeemer's gracious
call For captives come to me Into my arms for freedom fall
Come and I'll make you free Why should you doubt His love
or power? To Him for refuge lead. This is the Lord's appointed
hour. He waits to make you free. No more shall bondage cease From
sin and death they lead me indeed Till day to make me free Divorce
my soul from every spin Let me thy servant be O make and keep my conscience
clean to show that I am free. The grace of the Lord Jesus Christ,
the love of God, and the communion of the Holy Ghost be with you
all. Amen. Thanks.