The Way Made Plain

By James H. Brookes

Chapter 16



Let us take from the Old Testament Scripture one more illustration of the believer's perfect safety on the ground that blood has been shed, or that life has been given up in the stead of his life. On the great day of atonement Aaron was directed to select two goats, one for the Lord and the other for the scapegoat. "And Aaron," it is said, "shall bring the goat upon which the Lord's lot fell, and offer him for a sin offering."1 The victim was not presented as a burnt-offering, for that was a type of Christ, who "offered himself without spot to God,"2 not as a sin-bearer, but "an offering and a sacrifice to God for a sweet-smelling savor."3 Nor was he presented as a meat-offering; for that was a type of Christ in His faultless life on earth, fulfilling all His duties to man as man. l^or was he presented as a peace-offering; for that was a type of our communion with God in Christ, so that it can be said, "Ye who sometimes were far off are made nigh by the blood of Christ."4 But he was presented distinctly as a sin-offering, to put away iniquity from the sight of a holy God. Having been slain, the high priest was commanded to bring his blood within the veil of the tabernacle where Jehovah dwelt, and to sprinkle the blood upon the mercy-seat and before the mercy-seat seven times, or the complete number. Then he was to go out unto the altar that is before the Lord (see Leviticus xvi. 18), and sprinkle the blood upon it seven times. Afterwards, it is said, "Aaron shall lay both hands upon the head of the live goat, and confess over him all the iniquities of the children of Israel, and all their transgressions in all their sins, putting them upon the head of the goat, and shall send him away by the hand of a fit man into the wilderness: and the goat shall bear upon him all their iniquities unto a land not inhabited."5

The act of laying both the hands upon the head of the goat showed that the guilt of the people was transferred or imputed to their substitute, because, the blood being shed, the law of God was perfectly satisfied, the demands of His justice were thoroughly met, and in unsullied righteousness He could now put away their sin. "The life of the flesh is in the blood," we are told, "for it is the blood that maketh an atonement for the soul."6 Mark that! "It is the blood that maketh an atonement for the soul; "or, as the word translated atonement here properly means "to cover or cover over," it is the blood that covereth over the sins of the soul; and because covered over with blood so that God's pure eyes cannot see them, atonement is made, and God and the sinner are brought together in peace. Hence it is said, "The goat shall bear upon him all their iniquities [not some of them merely, but all of them] unto a land not inhabited," and there they are lost to view forever. If, then, any of the assembled Israelites who watched the high priest coming forth from the presence of the Lord to sprinkle the altar with the blood of the slain goat, and to lay both his hands upon the head of the live goat, should doubt for a single moment the forgiveness of all their iniquities, it would be in effect to say that the blessed God had uttered a falsehood. It was not a question of fitness or unfitness, of feeling or of realization, on their part, but it was a simple question concerning the veracity of the Holy One of Israel, who had said, "It is the blood that maketh an atonement for the soul," and, "The goat shall bear upon him all their iniquities unto a land not inhabited."

Let us turn now to the New Testament, and we find it written, "Christ being come an high priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building; neither by the blood of goats and calves, but by his own blood, he entered in once into the holy place, having obtained eternal redemption for us. For if the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh: how much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God?"7 "Ye were not redeemed with corruptible things, as silver and gold,... but with the precious blood of Christ, as of a lamb without blemish and without spot."8 "The blood of Jesus Christ his Son cleanseth us from all sin."9 "In whom we have [not hope to have, nor try to have, nor shall have, but have] redemption through his blood."10 "Much more, then, being now justified by his blood, we shall be saved from wrath through him."11 "For it pleased the Father that in him should all fulness dwell; and having made peace through the blood of his cross,"12 of course we may add, we do not have to make peace, for it is already made, and all we are asked to do is to accept the overtures of peace extended so freely and generously in the Gospel. Such is the plain testimony of the Holy Ghost, and to this must be added the testimony of the translated saints in heaven, as recorded by the Holy Ghost in the book of Revelation. Certainly those who are in glory know how they got there, and the Spirit tells us they raise their anthems of praise to the Lamb, sayings "Thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation; and hast made us unto our God kings and priests: and we shall reign on the earth."13

It is the blood, then, not example, nor influence, nor power, but the precious blood of Christ alone, that forms the ground of the believer's safety. It is not the blood and something else—the blood and our estimate of it, the blood and our thoughts about it, the blood and our feelings—but the blood by itself which was poured out upon the cross more than nineteen hundred years ago; and if you believe that the blood of Jesus Christ cleanseth you from all sin, according to the testimony of God's word you are saved. God is infinitely satisfied with it; and if you are satisfied, there can be no further cause of controversy between you and Him. His own dear Son, who knew no sin, was made to be sin for us that we might become the righteousness of God in Him. He took our place under the law with all its dreadful consequences that we might be exalted to His place in heaven with all its unspeakable blessedness. He was cast out of His Father's presence as evil that we might stand in His Father's presence without spot, or wrinkle, or any such thing. He bore the curse which we merited that we might receive the blessing which He merited. He drank the cup of wrath which was pressed to our lips that we might drink of the fountain of the water of life freely. He endured the condemnation which was due to us that we might obtain the justification which was due to Him. He went down into the jaws of death that were ready to devour us that we might rise to a rapturous immortality. He was regarded and treated as sin that we might be regarded and treated as righteousness, and that the righteousness of God. Blessed Saviour! eternity will be too short to speak Thy praise.

When I say that the believer is regarded and treated as righteousness, I do not mean to affirm that he is merely regarded and treated as righteous, for he is righteous. God Himself declares him righteous, and "we are sure that the judgment of God is according to truth."14 He cannot declare a thing to be true which is really untrue, and at best a sham, such as many of our theologians make the believer's standing to be. They deny that he is righteous, but argue that God treats him as if he were righteous; or, in other words, they represent the blessed God as a party to a wretched delusion and pretence. If the believer is not righteous, God cannot treat him as righteous, but he is righteous, perfectly righteous, in Christ, for "by him all that believe are justified from all things."15 Christ's standing, then, is the believer's standing. The measure of Christ's acceptableness in the sight of the Father is the precise measure of the acceptableness of the believer; and if you ask me to define a believer, I reply in the one word, Christ. We are "accepted in the beloved."16 "We are in him that is true, even in his Son Jesus Christ."17 "For as the body is one, and hath many members, and all the members of that one body, being many, are one body: so also is Christ;"18 and hence the oneness between the two is so entire that the whole body is called Christ, "and ye are complete in him."19 "Herein is our love [love with us, not our love to God, but God's love to us] made perfect, that we may have boldness in the day of judgment: because as He is, so are we in this world;"20 not simply, so shall we be in the world to come, but, so are we in this world. The fact is, whatever Christ did in achieving redemption He did "for us," and, if I may so say, as us. He stood, as we were, under the law, that we might stand, as He is, before the Father. God, therefore, sees us as Christ in His presence, for He '' hath raised us up together, and made us sit together in heavenly places, in Christ Jesus."21 He no longer views us as on the earth, but in heaven, and we appear to Him as Christ does. He sees us through the perfect righteousness of Christ, and "as he is, so are we."

Such, then, is the believer's standing, and if so, where are his sins? Let Hezekiah answer, who said to God in his prayer, "Thou hast in love to my soul delivered it from the pit of corruption; for thou hast cast all my sins behind thy back"22—not only some of them, but all of them, were cast behind God's back, and therefore could no longer be seen by Him. Let the prophet reply who, predicting the future restoration and conversion of Israel, exclaims, "Thou wilt cast all their sins into the depths of the sea."23 Here, then, are all the sins of the believer drowned in the deep waters of oblivion, and not a ripple is left on the surface to indicate where they are buried. Is it not a pitiful business for the Christian to be always diving down in the attempt to drag to the surface these loathsome things and hold them up in the face of a smiling God? Be sure there is no merit in groaning forever over your sins when you are plainly and repeatedly told that they have been removed from you "as far as the east is from the west."24 God, of course, not only knows all that will occur in the future, but He remembers all that has occurred in the past, except one thing. There is one thing which He is pleased to forget, and if you wish to know what this is, you read in the Old Testament and twice in the New Testament, that, speaking of those who believe on His Son, He says, "Their sins and their iniquities will I remember no more."25 "And you, being dead in your sins and the uncircumcision of your flesh, hath he [God] quickened together with him [Christ], having forgiven you all trespasses; blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross."26 There was everything against the believer once, but there is nothing against him now, for the law, or the handwriting of ordinances, having been righteously and completely met and satisfied, it has been blotted out; and then, as if the tablet or parchment on which it was written might still terrify the Christian, it has been taken out of the way and nailed in triumph to the cross as an open proclamation to the universe that "there is therefore now no [not one] condemnation to them which are in Christ Jesus."27 He has become the all-sufficient substitute for those who believe on Him, and hence the law has no further claim upon them. Let us suppose that during the late war a man was drafted into the army. Let us suppose that he did not choose to fight, and consequently procured a substitute to go in his place. Let us suppose that the substitute was killed in the next battle, and that under another act of conscription the man was again drafted. In that case he would have refused to go or to procure a substitute, on the ground that he was already dead so far as the law was concerned. "Wherefore, my brethren, ye also are become dead to the law by the body of Christ."28

But in addition to all that has been said, it is well to consider for a moment the believer's new nature as another proof of his perfect safety. The Saviour says, "Except a man be born again, he cannot see the kingdom of God;"29 and the Spirit says, "Whosoever believeth that Jesus is the Christ is born of God."30 "For ye are all the children of God by faith in Christ Jesus."31 "Whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the divine nature."32 Of such passages I can only repeat what was said about the believer being called "righteous "in the Bible. God does not treat him merely as if righteous, but he is righteous. So God does not speak of him as if born again, but he is born again. He is as truly "born of God," " born of the Spirit," and made a "partaker of the Divine nature," as he is born of man, born of the flesh, and made a partaker of the nature of his earthly parents. There are many who compare the adoption of Christians mentioned in the Scriptures with the adoption which takes place among men, but there is a wide difference. With men children are transferred to a family to which they do not belong by birthright, and treated as if they had been born in the household that now shelters them; but God adopts His own children, having first made them "partakers of the divine nature "by the power of His Spirit through faith in the promises of His word. Hence it is written, "Ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father."33 "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. And because ye are sons, God hath sent forth the Spirit of His Son into your hearts, crying, Abba, Father."34

No man can say to God, "Abba, Father," unless he is born again by believing that Jesus is the Christ; and when the unregenerate mumble the words, "Our Father which art in heaven," they offer a worship not a whit more intelligent or acceptable than the prostration of the native African before his fetich. "Be not deceived; God is not mocked;"35 for "he that honoreth not the Son honoreth not the Father which hath sent him."36 Those who pray without faith in the Son of the Father's love may be very religious, as the Athenians were who reared an altar TO THE UNKNOWN GOD, but surely they are not Christians; and the difference between being a Christian and being religious is just the difference there is between light and darkness, between heaven and hell. On the other hand, whosoever believeth on Christ is surely born of God; and the thought that God can suffer His own child—a part of Himself, if I may so speak—to be eternally lost, is too monstrous to be entertained for a moment. If you are a father or a mother, you know what it is to love a little child, although the helpless babe may be nothing but an expense to you, and may not at all respond to your love. Your death would not disturb its happiness, nor would it retain the slightest recollection of you, and yet you hang over it with unutterable affection and tenderness. What, then, must be the love of God for His children, redeemed by the blood of His only begotten Son, although they do so little in His service and feel so faintly His claims upon their gratitude! "Can a woman forget her sucking child, that she should not have compassion on the son of her womb? yea, they may forget, yet will I not forget thee."37 This language was addressed to the Israelites as such, but it may be applied without the slightest strain to every one who is born again in the present or church dispensation. I will go further, and state that God loves you, if you are a believer, as He loves His "well-beloved Son." Do not be staggered at such an assertion, but open wide your heart to receive the blessed truth; for the Saviour says in His touching prayer for all His disciples, "I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me."38

To this must be added the work of the Holy Spirit; and in glancing at it you need to be guarded at the outset against two errors into which many sincere believers are led to their own disquietude and distress. The first arises from the common mistake of seeking amid the fruits of the Spirit for the ground of peace. It can never be found there. It is not the Spirit's work in us, but Christ's work for us, that delivers us from condemnation and places us on the heavenward side of the cross beyond Judgment; and it is only by looking at Christ's finished work instead of the Spirit's unfinished work that we can find perfect repose of conscience and heart. The second error arises from the still more common mistake of thinking, or, at least, of practically acting, about the Spirit as if He came on occasional and uncertain visits to the believer, in place of knowing that He abides with us forever. Many Christians are continually singing and praying, "Come, Holy Spirit, heavenly dove," but He is already come. They may say they know this, and do not intend to intimate that He is really absent from them, but it is very important to avoid the use of language that does not express the precise truth on such a subject. Owing to the constant employment of incorrect language, even admitting a correct knowledge lying back of it, it has come to pass that multitudes are guilty of the fearful sin of regarding the Spirit rather as an influence than as a Divine person, and multitudes more look upon Him as a cloud moving about from one church to another, or visiting some sections of the country with His refreshing presence, while other sections are necessarily left during His absence parched and desolate.

When our Lord was about to take His departure from the earth He said to His disciples, "I will pray the Father, and he shall give you another Comforter, that he may abide with you forever; even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you."39 "What? know ye not that your body is the temple of the Holy Ghost, which is in you, which ye have of God, and ye are not your own?"40 "In whom [Christ] also, after that ye believed, ye were sealed with that holy Spirit of promise."41 The sealing, then, with the Holy Spirit, not only marks the believer as God's property, but renders him perfectly secure, and is the "earnest of our inheritance," part of the inheritance already bestowed, as a Divine guarantee that all the rest will be given in due time, "for the gifts and calling of God are without repentance."42 The Spirit, who abideth with us forever, who is in us, and who seals us unto the day of redemption, is never taken from us; and we would be far more profitably engaged if, instead of praying and singing, "Come, Holy Spirit, heavenly dove," we laid to heart the solemn admonition of the Sacred Scriptures addressed to Christians, "Grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption."43What we are called to do is to judge ourselves according to the word of Truth, and to put away all that the word shows us is a grief to the Holy Spirit: "For if we would judge ourselves, we should not be judged. But when we are judged, we are chastened of the Lord, that we should not be condemned with the world."44 It is a sweet truth that the Lord judges and chastens His children not to condemn them, but to reclaim them from their wanderings; and the moment they repent of the evil into which they have been betrayed the Spirit again manifests the blessedness and energy of His presence. That Spirit never withdraws from true believers, and His permanent abode in their hearts becomes therefore the sure pledge of their salvation.

But it niay be asked whether the consciousness of indwelling sin and the slow and irregular growth of most Christians in sanctification are not arguments against the abiding presence of the Holy Ghost, and hence against the believer's perfect safety? That they are not will be apparent if you will keep in mind who and what the believer is. As shown in a previous chapter, he is a child of man and at the same time a child of God. He has two natures, one born of the flesh and the other of the Spirit; one called the "old man," and the other the "new man." "The flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other."45 As long, therefore, as the flesh is in him he will have a consciousness of sin in him; but if he is an intelligent believer, he will not have a conscience of sins on him, "because that the worshippers once purged should have had no more conscience of sins."46 Christ hath "appeared to put away sin by the sacrifice of himself;"47 and if it is put away, it can no longer be on the believer. "Who his own self bare our sins in his own body on the tree;"48 and if He bare them in His own body, surely they cannot be on us. The condemning power of sin, therefore, or its power to destroy, is forever gone, even while its presence in the old nature is still a source of mortification and annoyance. Suppose an enormous serpent should spring upon you from its covert and fold you in its horrid embrace, but as it was preparing, with glittering eye and darting tongue, to inflict the fatal sting, a friend standing near, by a well-directed blow, severed its head from the body, and it fell dead around your neck and arms. If you could not get rid of it immediately, but were compelled to carry it about for a while, its presence would doubtless distress and disgust you, and sometimes wring from you the anxious cry, "O wretched man that I am! who shall deliver me from the body of this death?"49 but you would know that it could no longer kill or injure you; "Likewise reckon ye also yourselves to be dead indeed unto sin;"50 "knowing this, that our old man is [was] crucified with him [Christ], that the body of sin might be destroyed, that henceforth we should not serve sin;"51 "for sin shall not have dominion over you: for ye are not under the law, but under grace."52 The consciousness of indwelling sin, therefore, cannot shake the security of the believer, because the Holy Spirit also dwells in him, the author and upholder of the "new creature "in Christ Jesus, and sweetly whispers to his troubled heart, "The God of peace shall bruise Satan under your feet shortly."53

In close connection with this, it may be useful to call your attention for a moment to the feeble and varying progress in sanctification which is a source of grief and dread to so many true Christians. They are perplexed and pained when they think of this important doctrine, because they view it only on one side, not remembering that, like almost every other truth of God's word, it has two sides, each of which must be carefully considered. If you look at justification, for example, you will find Paul arguing that on the Divine side, or in God's sight, it is by faith alone, while James argues that on the human side, or in man's sight, it is by works also. So on the Divine side, or in God's sight, our sanctification is by the blood of Christ, and complete as soon as we believe on Him, while on the human side, or in man's sight, it is progressive and carried on by the Holy Spirit dwelling in us and enabling us "more and more to die unto sin, and live unto righteousness."

The fundamental idea, as well as the object, of Sanctification, is fitness for the Divine presence and service, and it is in this sense the word is used when I affirm that such fitness we have the moment we are in Christ by faith. Now, if you will turn to the Epistle to the Corinthians, you will see that the apostle addresses "the Church of God which is at Corinth, to them that are sanctified in Christ Jesus."54 He is about to rebuke them for erroneous doctrines and evil practices, but still he does not hesitate to write to them as those that are sanctified. We look a little farther and read, "Of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption."55 Christ, then, is as much our sanctification as He is our wisdom, righteousness, and redemption. Many separate these words most unwarrantably, referring righteousness to Christ, but sanctification to ourselves, admitting that we must depend on Christ for righteousness, but supposing that we must depend upon our own exertions for sanctification; seeing clearly that we are justified by faith, but not seeing that we are sanctified by faith.

When our risen Lord appeared to Saul of Tarsus, on the road to Damascus, and converted him from the error of his way. He directed the regenerated persecutor to preach to the Gentiles, "that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me."56 It is not surprising, then, that this apostle, in writing to certain Christians, some of whom, he declares, had been fornicators, and idolaters, and adulterers, and thieves, and drunkards, should so boldly add, "But ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God."57 They were as truly and completely sanctified as they were washed and justified. Accordingly, it is said that the Saviour came to do the will of God, "by the which will we are sanctified through the offering of the body of Jesus Christ once for all."58 "For by one offering he hath perfected forever them that are sanctified."59 "Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate."60 Hence the word of God places our justification and our sanctification on precisely the same Divine and immutable foundation, even the precious blood of Jesus. We are not partly justified, neither are we partly sanctified, and you have no better right to put the word '' partly "before the word "sanctified," as it applies to the believer, than you have to put it before the word "justified."

The moment we are in Christ by believing on Him, God says we are sanctified—not shall be, nor try to be, nor hope to be, but '' Ye are sanctified." Not only is it true that the justice of the satisfied law brings no accusation against us, but the holiness of the law finds no spot nor stain upon us; no, not the slightest. We are "clean every whit"—as clean as the blood of Christ and the will of God can make us. When we receive the Saviour by faith we do not receive a divided Saviour, but "Christ is all, and in all."61 He is wisdom, righteousness, sanctification, and redemption, and sanctification no less than everything else the soul needs. It is forgetfulness or ignorance of this blessed truth that leads so many sincere believers to doubt their safety, and opens the way for Satan to cast the shadows of a deep gloom along the path of their pilgrimage. They are seeking for comfort in a gradual sanctification instead of an offered sacrifice—in a progressive work of holiness in them instead of an accomplished work of redemption already done for them. They will never find it thus. On the other hand, they will surely discover that the "flesh "is always the "flesh," and that the "old man "will be deceitful and desperately wicked to the end of the journey. But when we put on the "new man "our place and portion are in the heavenlies, and our position before God is perfect in every respect, for "we are in him that is true, even in his Son Jesus Christ."62 The practical results of this perfect sanctification will be more and more perfectly developed in the sight of men, and shine more and more unto the perfect day; but it is the happy privilege of the Christian to know that by the one offering of Christ he is perfected forever as already sanctified, and therefore, whatever conflicts and defeats he may meet on the way, it is still true that "whosoever believeth on him shall not be ashamed."

The limits which I have assigned to this chapter forbid a farther discussion of the subject at present, but it will come up again when we consider the promises addressed to the believer calling on the Lord. Enough, however, has been said to convince you if you will receive the testimony of the word of Truth, that all, without exception, who trust in Jesus, are now and forever saved; for "God, willing more abundantly to show unto the heirs of promise the unmutability of his counsel, confirmed it by an oath; that by two immutable things [his promise and his oath], in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us: which hope we have as an anchor of the soul, both sure and steadfast, and which entereth into that within the veil; whither the forerunner is for us entered, even Jesus, made a high priest forever, after the order of Melchisedek."63

"I hear the words of love,
     I gaze upon the blood,
I see the mighty Sacrifice,
     And I have peace with God.

"'Tis everlasting peace,
     Sure as Jehovah's name;
'Tis stable as His steadfast throne;
     Forevermore the same.

"The clouds may go and come,
     And storms may sweep my sky:
This blood-sealed friendship changes not;
     The cross is ever nigh.

"My love is ofttimes low,
     My joy still ebbs and flows;
But peace with Him remains the same:
     No change Jehovah knows.

"That which can shake the cross
     May shake the peace it gave,
Which tells me Christ has never died,
     Or never left the grave.

"I change, He changes not;
     The Christ can never die;
His love, not mine, the resting-place;
     His truth, not mine, the tie."


1) Lev. xvi. 9.

2) Heb. ix. 14.

3) Eph. v. 2.

4) Eph. ii. 13.

5) Lev. xvi. 21, 22.

6) Lev. xvii. 11.

7) Heb. ix. 11-14.

8) 1 Pet. i. 18, 19.

9) 1 John i. 7.

10) Eph. i. 7.

11) Rom. v. 9.

12) Col. i. 19, 20.

13) Rev. v. 9, 10.

14) Rom. ii. 2.

15) Acts xiii. 39.

16) Eph. i. 6.

17) 1 John v. 20.

18) 1 Cor. xii. 12.

19) Col. ii. 10.

20) 1 John iv. 17.

21) Eph. ii. 6.

22) Isa. xxxviii. 17.

23) Mic. vii. 19.

24) Ps. ciii. 12.

25) Heb. viii. 12; x. 17.

26) Col. ii. 13, 14.

27) Rom. viii. 1.

28) Rom. vii. 4.

29) John iii. 3.

30) 1 John v. 1.

31) Gal. iii. 26.

32) 2 Pet. i. 4.

33) Rom. viii. 15.

34) Gal. iv. 4, 6.

35) Gal. vi. 7.

36) John v. 23.

37) Isa. xlix. 15.

38) 1 John xvii. 23.

39) 1 John xiv. 16, 17.

40) 1 Cor. vi. 19.

41) Eph. i. 13.

42) Rom. xi. 29.

43) Eph. iv. 30.

44) 1 Cor. xi. 31, 32.

45) Gal. v, 17.

46) Heb. X. 2.

47) Heb. ix. 26.

48) 1 Pet. ii. 24.

49) Rom. vii. 24.

50) Rom. vi. 11.

51) Rom. vi. 6.

52) Rom. vi. 14.

53) Rom. xvi. 20.

54) 1 Cor. i. 2.

55) 1 Cor. i. 30.

56) Acts xxvi. 18.

57) 1 Cor. vi. 11.

58) Heb. x. 10.

59) Heb. x. 14.

60) Heb. xiii. 12.

61) Col. iii. 11.

62) 1 John v. 20.

63) Heb. vi. 17-20.