believe. And I'm not hesitant
to speak for us collectively as your pastor when I say, we
believe. And we are not afraid to plainly
state what we believe, or even to slightly be reluctant to state
what we believe. We believe in limited atonement. We believe in limited atonement. I've chosen those two words,
limited atonement, with great deliberation as the title of
my message tonight and my subject. We believe that the Son of God,
the Lord Jesus Christ, came into this world with the intention,
with the purpose of saving a multitude which no man can number, called
in the book of God his elect. And we believe that as a result
of our Savior's finished work at Calvary, Every person for
whom he died must and will, beyond any shadow of doubt, be saved
by God's almighty grace, cleansed from all sin, and stand washed
in his precious blood before the throne of God's glory in
heaven forever. The question is often asked,
Did the Lord Jesus Christ die for all men or did he just die
for a certain chosen number? Did Christ die for all or only
for God's elect? Most religious people Most religious
teachers, preachers, theologians, professors, assert and assert
with furious dogmatism that whether a person is actually saved or
not depends not upon what Christ did at Calvary, but rather upon
whether that person receives Jesus as his savior. Now that
doctrine accepted almost universally and received by almost all who
profess to be Christians, that doctrine may sound sweet and
nice and pleasant and be appealing to the flesh, for it promotes
man's pride. But such doctrine undermines
the power of our Lord's work on the cross, denies his very
Godhead and tramples underfoot the blood of the Son of God.
I have been corresponding some with a friend of mine. I've known
for many, many years. He is a friend indeed, another
preacher. And he would not hesitate to
state, he would not hesitate to state that any man who denies
the virgin birth of Christ could not possibly be saved. And yet
he tries somehow to justify asserting that men who deny the efficacy
of Christ's atonement at Calvary may indeed deny that he actually
accomplished what he came here to do and still be saved, folks. Now, both are a denial of our
Lord's Godhead. To say that he is not the virgin-born
Son of God is to deny that he is God the Eternal Son. To say
that he died to save folks who are not saved is to declare that
he's a failure. I would just as soon hear you
deny his virgin birth. To deny the efficacy of Christ's
atonement is to trample underfoot the precious blood of the Son
of God. The doctrine of universal atonement asserts that Christ
sought to do something he failed to accomplish. It teaches that
all that Christ did at the cross was just remove obstacles out
of man's way so that men now are in a savable condition and
they will be saved if they choose to do the right thing, make the
right decision, exercise their will favorably toward God. And
then there are those who speak of general universal sufficiency
in the atonement, but atonement with a limited efficacy. While
the death of Christ is sufficient to save everybody, they tell
us, they say that it is only efficient to those who believe. And they too make man's act of
faith, not Christ atonement, the effectual power of redemption,
grace, and salvation. Still others rationalize that
the Lord Jesus died for the Adamic sin of all men, but for the personal
sins only of those that believe. It's amazing what men will rationalize
without any basis or foundation whatsoever in Holy Scripture
in order to justify denying salvation is of the Lord. fact is all such
doctrine, any doctrine that suggests or in any way indicates that
there is a sense in which Christ died to redeem and save sinners
who finally perish under the wrath of God in hell is utterly
Utterly, utterly without foundation in Holy Scripture. You can't
find so much as a word in this book to support it. We believe
in limited atonement. We believe that the Lord Jesus
Christ died for and redeemed God's elect, all God's elect
and none but God's elect. He shed his blood for those who
were actually saved by his blood. Without question, everyone, everyone
believes in limited atonement. Next time somebody wants to get
in your face and argue with you, you believe in limited atonement,
just turn around and say, you do too. You do too. Oh no, I don't. Oh yes, you do. Everybody believes in limited
atonement. Most people believe that the
power The merit, the efficacy of Christ's atonement is limited
by the will, choice, and decision of man. He died for everybody, but that
doesn't mean anything unless you choose him. He paid for everybody's
sins, but that doesn't mean anybody unless you choose for Him. He made salvation possible for
everybody, but that doesn't mean anything unless you give efficacy
to His blood by believing on Him. That makes man his own Savior
and utterly limits the atoning work of Christ. We believe, according
to Scripture, that our Lord's atonement is limited. Not in
merit, power, and efficacy. There's no limit in that. But
in its purpose, in its intention, in its design, in its scope. Limited to and for God's elect
and they alone. God's elect were redeemed by
the Lord Jesus. He obtained eternal salvation
by his blood for God's elect. All of God's elect and only God's
elect. Now, who's right? For whom did
Christ die? That's the question I want to
answer in this message. Limited atonement. My text is
Ephesians chapter five, verses 25 through 32. I ask this question. For whom did Christ die? We're
gonna open the book of God and see what God says in his word. Here you'll find the answer given
not in my words, but in God's word, written plainly in bold
letters by divine inspiration. We read Sunday evening to the
law and to the testimony, if they speak not according to this
word, It is because there is no light in them. Have you found
Ephesians 5? Before I read the text, I want
to make a statement, and I want you to listen carefully. I've
said this to you many times. I want you to hear it and understand
it. I want you to see the reason
for it. Every text of Holy Scripture, every chapter, every verse, every
statement, every type, Every picture, every prophecy concerning
redemption and atonement given in the book of God, Old Testament
and New, limits the atonement to a specific people. You won't
find any hint, not one hint, in any of the ceremonies of the
law, in any of the prophets, or in any declaration given in
the New Testament about the atonement that even hints that Christ died
for folks who are in hell. Let's read Ephesians 5, 25, and
I'm going to deliberately read it, omitting things spoken of
in the comparison with husbands being like Christ and wives being
like the church, because I want you to read exactly what the
Spirit of God says here, specifically concerning Christ. Ephesians
5 25 right in the middle of the verse Christ loved the church
and Gave himself for it Christ Loved the church and gave himself
for it. He did it with a purpose verse
26 that he might Not that he may be might Not that he if you
pretty please let him might but that he might, by divine justice
and truth, that he might present it to himself, that he might
sanctify it and cleanse it with the washing of water by the word,
that he might present it to himself, a glorious church, not having
spot or wrinkle or any such thing, that it should be holy and without
blemish. There was no other way for him
to do it. except by giving himself for
his church. Verse 30, for we are members
of his body, of his flesh, and of his bones. Verse 32, this
is a great mystery, but I speak concerning Christ and the church. Now that's a plain, clear, unmistakable
declaration of limited atonement. Christ loved the church. the
church, only the church. Christ gave himself for the church,
all the church, only the church. Christ died for the church, that
he might by his sin atoning death save the church of God's elect,
all the church, and only the church. The Lord Jesus Christ
died for a specific people and with those people in view who
had been set apart by divine grace for salvation before the
world began. He didn't merely render them
savable. That's not what redemption is.
That's not what atonement is. He didn't just make it possible
for them to be saved, but rather he obtained their salvation and
guaranteed that every sinner for whom he died would be saved.
Turn back to Romans chapter five, Romans five, verse 19. Romans five, verse 19. For as
by one man's disobedience, many were made sinners. So by the
obedience of one shall many be made righteous. Now this statement
in Romans 5 19 sets forth the fact of man's utter depravity. Our sin and our sinfulness through
the fall of our father Adam because of our union with Adam. Every
human being is depraved. Every human being is sinful. Every human being acts sinfully. That's what you ought to expect
from Adam's race. They act like they do. We act
like we do. We are corrupt because we are
born of Adam. By one man's disobedience, that
is by Adam's disobedience, many were made sinners. And by the
obedience of one man, another solitary man, the Lord Jesus
Christ, many are made righteous. Now listen carefully. I want
to read to you Young's literal translation. Paul, in the original
text, uses a definite article. He uses it as an index finger.
An index finger. Old books, a long, long time
ago, used to have fingers like this. They'd point at something
important, like we use bullets now. It's an index finger. This
word, the, the definite article, telling us what's going on. It
reads a little awkwardly, the reason our translators translated
it as they did. They did no violence to the text at all, but they
translated it smoothly. Listen to Young's English translation,
his literal translation. For as through the one man's
disobedience, the many were constituted sinners. So through the obedience
of the one, the many shall be constituted righteous. What's
he saying? All who were in the one man Adam
were made sinners by that one man Adam. By what Adam did, they
all became sinners. and by the obedience of the one
man, Jesus Christ, all the many in that man, represented by that
man, shall be made righteous by God's almighty grace. Through
Jesus Christ, our sin-atoning, justice-satisfying High Priest. Our Lord's obedience, His blood
atonement, having suffered and died in our room and in our stead,
as our substitute and sacrifice unto God, was made sin for us. He was made sin for us because
that's the only way, that's the only way, that's the only way
we could be made the righteousness of God in Him. Many, many years
ago when I was 18 or 19 years old, I read Arthur Pink's very
good book on the atonement. It was originally titled The
Satisfaction of Christ. It was very, very good, except
for one thing, except for one thing. Mr. Pink made a very logical
argument that's contrary to the scriptures. He said, God could
have saved sinners any way he chose, but he chose to reveal
his grace and glory, saving us through the sacrifice of his
son. Oh, no. God could not have saved sinners
in any other way. If righteousness could come by
the law, the Spirit of God says in Galatians 3.21, then Christ
is dead in vain. I'm sorry, Galatians 2.21. If
righteousness could come in some other way, then Christ died for
nothing and God didn't sacrifice his son for nothing. There was
no other way by which God could remain God and justify sinners,
make sinners righteous, except by the sin atonement, the sin
atoning sacrifice of the Lord Jesus Christ. That's why the
angel of the Lord said in Matthew 121, as the angel spoke to Joseph
about Mary being with child, she shall bring forth the son
and thou shalt call his name Jesus. For he shall save his
people from their sins. They were his people before he
came into the world. They were his people by God's
purpose, by predestination, by election, before ever they were
born. He came here to save his people, all his people, only
his people from their sins. Either he did it or he's a failure. And the book declares he did
it. John chapter 10 if you want to
look at it John chapter 10 this very familiar portion of scripture
dealing with our Lord is the Good Shepherd John 10 verse 11
He says I am the Good Shepherd The Good Shepherd giveth his
life for the sheep. I Am the Good Shepherd the Good
Shepherd giveth his life for the sheep The Bible divides the
whole human race into two categories. There are variously described
in scripture. They're called wheat and tares. God's elect
being wheat, tares being the reprobate. They're called elect
and reprobate. They are called sheep and goats. Tares never become wheat. Goats
never become sheep. and the reprobate never become
elect, or the other way around. Christ said, I laid down my life
for the sheep. Then in verse 26, he says to
the Pharisees standing by, but ye believe not. Now look at the
order of the words, because ye are not of my sheep. He doesn't
say, Brother Merle, because you don't believe you're not of my
sheep. That is not what the text says. He says you believe not
because you're not of my sheep. In our text here in Ephesians
5, the Apostle Paul makes it clear that the sheep are his
church, the whole body of God's elect. It reads, husbands love
your wives, even as Christ also loved the church and gave himself
for it. He gave his life for the sheep,
for his church, that he might sanctify and cleanse it with
the washing of water by the word, that he might present it to himself,
a glorious church, having spot or wrinkle or any such thing,
but that it should be holy and without blemish." The Spirit
of God here tells us that all those Christ loved and for whom
He gave His life will not only be saved, but all of them will
be sanctified and glorified. That's called limited atonement. limited in purpose, limited in
design, limited in scope, and limited in application. Now you
cannot separate the sin-atoning work of the Lord Jesus Christ
from the love of God. The atonement of Christ is the
revelation of God's love. Hereby perceive we the love of
God because he laid down his life for us. You can't perceive
it anywhere else. Everything else is just fictional.
Every other thought about God's love is just imaginary. Hereby
perceive we the love of God because he laid down his life for us. Herein is love. Not that we love
God. but that he loved us and sent
his son to be the propitiation for our sins. You can't separate
the love of God from the atonement of Christ in his sacrifice at
Calvary. The atonement reaches as far
as God's love reaches. No further. The love of God reaches
as far as the atonement reaches. No further. So if the atonement
is universal, the love of God is universal. If the atonement
is limited to a specific chosen people, the love of God is limited
to a specific chosen people. The two can't be separated. In fact, you know very well,
many go around telling folks all the time, telling everybody
they meet, God loves you. Isn't it wonderful? You read
bumper stickers and billboards and church signs everywhere that
say, smile, God loves you and has a wonderful plan for your
life. Preachers everywhere tell sinners,
God loves you so much that he gave his son to die for you.
Won't you let him save you? Won't you let him save you? But
what does the book of God say? God tells us plainly that his
love is limited only to his elect. Now I want you to turn to Psalm
5. Psalm 5. I'll give you just these two
verses. One you know very well, the other maybe not so well.
Psalm 5, verse 5. The foolish shall not stand in
thy sight. Thou hatest all workers of iniquity. That's what the book says. Thou
hatest all workers of iniquity. Then in Romans 9 verse 13, the
Lord God says, Jacob have I loved, but Esau have I hated. How can those two texts of Scripture
both be true? How can they both be true? There's
only one way to understand them. Only one way to understand them.
No, God does not love everyone. He hates the wicked. And the
redemption of his son is limited to those God elected in love
and predestinated to salvation in love before the world began.
But you say the wicked. That's everybody. Everybody's wicked. Hang on to
your seat. God's elect. And there never was a time when
God hated them. He loved us with an everlasting love. Read the
first chapter of the book of Ephesians one more time. And
you'll discover that God's elect in Christ were redeemed, justified,
sanctified, made righteous, made holy, accepted in the beloved,
and blessed of God with all spiritual blessings in Christ before the
world began, saved with the holy salvation that God gave us in
His Son before time began. As such, they are forever accepted
in the beloved, forever received by God, forever embraced by God
in His love as the objects of His love. But what about verses
like John 3, 16 and Romans 8, 32 and Hebrews 2, 9 and 2 Peter
3, 9? One of the problems with this
generation of ignorant religious know-it-alls is that their brains
are infected with a severe malady I call versitis. They like to
pick a verse here and there. And they'll get them memorized
and spit them at you like a machine gun spitting bullets. But they
rip the verse out of its context, make it mean what they want it
to mean, and ignore the context of Holy Scripture in which it's
found. Now obviously there are many passages like those I've
mentioned here. And I can't look at all of them,
but we'll look at these four that are commonly used by men
to deny the gospel of God's grace and see what God says. John 3,
16, the son of God is speaking. He says, God so loved the world
that he gave his only begotten son, that whosoever believeth
in him should not perish, but have everlasting life. You see? There it is. You can't deny it. God loves everybody in the world. That is not what the text reads.
Nor is there any indication that it should be read that way in
the third chapter of John's Gospel. Our Lord is talking to a Jew
who despised Gentiles by nature. He's talking to a Jew raised
among people who couldn't imagine Gentiles being accepted of God.
In fact, when Paul said, I go to the Gentiles, these Jews said,
this man doesn't deserve to live. If he's going to go tell sinners,
they can be safe among the Gentiles. He doesn't deserve to live. And
our Lord says, Nicodemus, you need to learn something. Being
a Jew got nothing to do with God loving you or not loving
you. Being a Gentile's got nothing to do with God loving you or
not loving you. You see, the word world doesn't mean everybody
in the world. Well, so anybody knows better
than that. Luke chapter 2, verse 1. Caesar
Augustus sent out a decree, we're told, that all the world should
be taxed. Were you? I wasn't around. None of us were. Didn't include
me. Didn't include me. It was just
the world under Caesar's rule. The word world rarely in scripture
means everybody in the world. Rarely is it used even by us
in common everyday language to refer to everybody in the world.
God's love is for his elect. throughout the world. God loves
the world of his elect. That's exactly what John 3, 16
says. Romans 8, 32. We're told that
God spared not his own son, but delivered him up for us all.
How shall he not with him also freely give us all things? There
it is, us all. Now, Fortner, get out of that. Read the next verse and you'll
find out who us all is. Who shall lay anything to the
charge of God's elect? It is God that justifies. The
us all are God's elect. The us all are folks who are
justified. They are the folks who cannot
be condemned and cannot be separated from Christ and cannot be separated
from the love of God that's in Christ. Well, what about Hebrews
2 verse 9? I want you to turn to that. Hebrews
chapter 2 verse 9. We see Jesus who was made a little
lower than the angels for the suffering of death crowned with
glory and honor That he by the grace of God should taste death
for every man Quite literally I say this to you. You can look
it up for yourself or you can pay attention what I'm saying
The text would read most accurately that he should taste death forever.
I And then as you're wanting to continue a sentence, just
put three little periods or three little dots back and say, this
is what I'm talking about. And he identifies every man for
whom the son of God tasted death at Calvary in the context. Who
is he talking about? For it became him for whom are
all things and by whom are all things. in bringing many sons
unto glory. That's who's talking about, every
son, verse 11. For both he that sanctifieth
and they who are sanctified are all of one. That's the every
man he's talking about, everyone that's sanctified. For the witch
calls, he is not ashamed to call them brethren, saying, I will
declare unto my brethren in the midst of the church. That's who
the every man is. All his brethren, all his church,
Verse 13, behold I and the children which God hath given me. He's
talking about everyone of the seed of Abraham, verse 16. He's
talking about all who at last shall be brought by him into
heavenly glory. And of course, 2 Peter chapter
3, folks, they like to use this a lot. The Lord is not slack
concerning his promise, as some men count slackness, but is long-suffering
to usward, not willing that any should perish, but that all should
come to repentance. There you see, God's not willing
for anybody to perish. Now this is a shock to some folks,
I know it is, I know it is. I hope it's not to any of you.
If God wills something, it'll come to pass. And if God's not
willing for it to come to pass, it ain't gonna come to pass.
He's not willing that any should perish. If you take that in the
broadest sense possible, as men commonly do, then you have to
conclude, after all, you can talk about hell and damnation
and judgment and all that, but nobody's going to hell. Nobody's
gonna perish, because God's not willing that it happen. That
is not what the text says. The Lord is not slack concerning
His promise, as some men count slackness, but He is longsuffering
toward us. toward us who are His elect,
us who are redeemed by Christ, us who are called of God, not
willing that any purchased sinner, any blood-bought sinner, any
chosen sinner should perish, but that everyone come to salvation
in the knowledge of the truth. We know this because in verse
15, the Holy Spirit tells us that we are to account that the
long-suffering of our God is salvation. How often have you
thought to yourself, why does God put up with this
world? I wouldn't put up with it. You
wouldn't either. Well, we'd put up with ourselves,
but nobody else. We'd annihilate folks in our heartbeats. That's
because we're what we are. But God doesn't put up with this
world. He rules the world. And He makes
all the seed of ham, the reprobates, to serve Shem and Japheth, His
elect among the Jews and Gentiles, so that all the reprobate of
this world are preserved in life only because God's determined
to save His people who are scattered to the four corners of the earth.
He scattered them that He might gather them for His glory and
gather them He shall. And His longsuffering is not
toward the reprobate. His longsuffering is to us. how long-suffering our God has
been, is, and shall be. He didn't destroy the world when
Adam fell, because I was in Adam's loins, and you too. He didn't
destroy this nation in the First World War, the Second World War,
when he destroyed others. Why? Because we were here in
the loins of parents who didn't know God, didn't want to know
Him, but he preserved the nation that we might hear the word and
believe because God is not willing that any sinner loved by him
and redeemed by the blood of his son should perish. In all
the days of our rebellion, We lived with our fist in God's
face and would have killed Him if we could have got hold of
Him. He's long-suffering, long-suffering, working everything to bring us
to that place David read about in Ezekiel 16, called the time
of love, when He would come and spread His skirt over us and
say to us, live, and make us His in the sweet experience of
grace. Now, let me show you four things,
just four statements. I'll be very brief and wrap this
up. Our Savior died as our penal substitute. He made a sacrifice
for sin, accepted by God in our stead. Now, once in the end of
the world, hath he appeared to put away sin by the sacrifice
of himself. When I say he died as a penal
substitute, this is what I mean. He died under the law and justice
of God because when he was made sin for us, he was made to deserve
to die. His guilt demanded it. His guilt
demanded it. He died, however, as a penal
substitute. Not for sins he had committed,
but for sins we had committed. Our sins being made his, he suffered
the wrath of God for us. Hundreds of years before the
Lord Jesus Christ came into this world, God the Holy Ghost by
the prophet Isaiah spelled out in clear unmistakable words that
which was drawn up in the covenant of grace before the world began.
And it tells us how that Christ bear our sin, was wounded for
our transgressions, for the transgression of my people he was stricken.
And that by his stripes God sure hopes to heal us. Oh no. By his stripes we were healed. By his stripes we were healed. Every statement in Isaiah 53
is talking about substitution. Christ our surety is that man
of whom David spoke in Psalm 15 verse four. He said, he sweareth
to his own hurt and changeth not. The Lord Jesus took the
sins of his people and made them his sins. He was made sin for
us. And as Martin Luther put it,
your sin can't be in two places at the same time. It's either
on Christ or it's on you. It can't be in both places. Christ
bear our sins in his body on the tree and suffered all the
fury of God's wrath for us as our substitute. When he died
for our sins, the Son of God propitiated God for his people. He propitiated God for his people. He is the propitiation for our
sin. The publican cried, God, be merciful
to me, the sinner. The word is be propitious to
me, the sinner. That mercy seat in the Holy of
Holies in the tabernacle, like this table here, underneath it
was some things you couldn't see. Inside was the broken law
of God. Inside was Abraham's rod that
budded. Inside were all those things
that you can't see with the naked eye. But the Lord God said, for
us to come to the mercy seat. And he said, I'll meet you on
the mercy seat, where the high priest once a year sprinkled
blood, blood for a covering, sprinkled
on the mercy seat to cover our sins. To cover our sins. To cover our sins, typically,
ceremonially, from the view of God. Because our sins are so
thoroughly put away by our Lord Jesus that Jehovah says, He sees
them not. He sees them not. He is the propitiation for our
sins. herein is love. Not that we loved
God, but that he loved us and sent his son to be the propitiation
for our sins. Now I ask you, did Christ's death
reconcile, make propitiation and reconcile Esau to the father? Did the son of God make propitiation
and snatch Korah, Dathan and Abiram out of hell? Did he remove
enmity between God and those Pharisees he called hypocrites,
serpents, and vipers? If you answer it from the scriptures,
your answer must be no, he didn't. Number three, the Son of God
redeemed his people, all his people, and none but his people
from the curse of the law. Christ hath redeemed us. Now there are three words translated
redeemed in the Scriptures. Let me tell you what they mean.
Christ hath bought us. He paid the price for us. We're
His property. Christ hath loosed us. He has set us free. Christ has
delivered us from the curse of the law, being made a curse for
us. For it is written, cursed is
everyone that hangeth on a tree. The Lord Jesus didn't deliver
Judas from the curse of the law. He delivered his elect from the
curse of the law. Christ Jesus, my discharge procured. The whole of wrath divine endured. The law's tremendous curse he
bore, justice can never ask for more. Fourth, the atonement of
Christ is followed by the Spirit's mighty operations of grace in
the redeemed sinner, by which he regenerates dead sinners and
gives sinners chosen by God's grace and redeemed by Christ's
blood, life and faith in Christ. Many, many years ago, a fellow
wrote a book, this was back in the late 50's, early 60's. There was a professor up at Westminster
Theological Seminary entitled, Redemption Accomplished and Applied. That's a pretty good declaration
of what we see in the Scriptures. Christ accomplished redemption
at Calvary. In the time of love, God the
Holy Spirit comes and and sprinkles the blood of Christ on the hearts
of chosen sinners, purging our consciences from dead works,
declaring we're righteous before God and redemption is applied
by which we are called to believe on his son. And now our Savior
makes intercession for his redeemed. As the love of God and the atonement
of Christ cannot be separated, the intercession of Christ and
the sacrifice of Christ cannot be separated. They must go together.
Our Lord Jesus makes intercession for the transgressors. We read,
however, in his high priestly prayer in John 17, I pray not
for the world. He specifically says, I pray
not for the world, but for them which thou hast given me, for
they are thine. Oh, what a clear declaration.
The scriptures give of limited atonement. Our Lord Jesus always
makes intercession based upon the finished work of the sacrifice. It's pictured in number six.
The priest would go in, make intercession for the people.
First he's portrayed as that Nazarite, that man who lived
perfectly before God. And he finishes his work, making
sacrifice for the people. And on the basis of that sacrifice,
the priest comes out and he lifts up his hands and he blesses the
people saying, the Lord bless you and keep you. The Lord lift
up his countenance upon you and make his face to smile upon you
and give you peace. And God says on the basis of
this, I'll do it. I'll do it. Oh, thank God for
limited atonement. Thank God that Christ's death
is a limited atonement for a definite, specific people. Thank God he
had written all our names in the book of life from the foundation
of the world. Limited atonement means I cannot
perish, no matter what. Limited atonement means that
God's elect throughout the world cannot perish, no matter what. Limited atonement means that
we can know for sure that once all his lost ones have been brought
safely into the fold, Christ will come back to complete the
work of our salvation and our redemption, presenting us as
his church, holy and without blemish. Yes. We believe in, we rejoice in,
we give thanks to God, we sing God's praises, and we preach
everywhere limited atonement in Christ our Savior. God make
you to know it and to rejoice in it for Christ's sake. Amen.