Works of John Bunyan Volume I Part 96

Answer. The consequences are not true; for by these words, 'The doers of the law shall be justified,' there is no more proof of a possibility of saving thyself by the law than there is by these: 'For by the works of the law shall no man living be justified in his sight' (Gal 2:16). The intent, then, of the text objected, is not to prove a possibility of man's salvation by the law, but to insinuate rather an impossibility, by a.s.serting what perfections the law requireth. And were I to argue against the pretended sufficiency of man's own righteousness, I would choose to frame mine argument upon such a place as this--'The hearers of the law are not just before G.o.d'; therefore the breakers of the law are not just before G.o.d; not just, I say, by the law; but all have sinned and broken the law; therefore none by the law are just before G.o.d. For if all stand guilty of sin by the law, then that law that judgeth them sinners cannot justify them before G.o.d. And what if the apostle had said, 'Blessed are they that continue in all things,'

instead of p.r.o.nouncing a curse for the contrary, the conclusion had been the same; for where the blessing is p.r.o.nounced, he is not the better that breaks the condition; and where the curse is p.r.o.nounced, he is not the worse that keeps it. But neither doth the blessing nor curse in the law intend a supposition that men may be just by the law, but rather to show the perfection of the law, and that though a blessing be annexed thereto, no man by it can obtain that blessing; for not the hearers of the law are justified before G.o.d, but the doers, when they do it, shall be justified. None but doers can by it be just before G.o.d: but none do the law, no, not one, therefore none by it can stand just before G.o.d (Rom 3:10,11).

And whereas it is said Christ kept the law as our example, that we by keeping it might get to heaven, as he; it is false, as before was showed--'He is the end of the law,' or, hath perfectly finished it, 'for righteousness to every one that believeth' (Rom 10:4). But a little to travel with this objection; no man can keep the moral law as Christ, unless he be first without sin, as Christ; unless he be G.o.d and man, as Christ. And again; Christ cannot be our pattern in keeping the law for life, because of the disproportion that is between him and us; for if we do it as he, when yet we are weaker than he; what is this but to out-vie, outdo, and go beyond Christ?

Wherefore we, not he, have our lives exemplary: exemplary, I say, to him; for who doth the greatest work, they that take it in hand in full strength, as Christ; or he that takes it in hand in weakness, as we? Doubtless the last, if he fulfils it as Christ. So, then, by this doctrine, while we call ourselves his scholars, we make ourselves indeed the masters. But I challenge all the angels in heaven, let them but first sin as we have done, to fulfil the law, as Christ, if they can!

But again; if Christ be our pattern in keeping the law for life from the curse before G.o.d, then Christ fulfilled the law for himself; if so, he was imperfect before he fulfilled it. And how far short this is of blasphemy let sober Christians judge; for the righteousness he fulfilled was to justify from sin; but if it was not to justify us from ours, you know what remaineth (Dan 9:26; Isa 53:8-10).

But when must we conclude we have kept the law? Not when we begin, because we have sinned first; nor when we are in the middle, for we may afterwards miscarry. But what if a man in this his progress hath one sinful thought? I query, is it possible to come up to the pattern for justification with G.o.d? If yea, then Christ had such; if no, then who can fulfil the law as he? But should I grant that which is indeed impossible--namely, that thou art justified by the law; what then? Art thou now in the favour of G.o.d? No, thou art fallen by this thy perfection, from the love and mercy of G.o.d: 'Whosoever of you are justified by the law are fallen from grace'

(Gal 5:4). He speaks not this to them that are doing, but to such as think they have done it, and shows that the blessing that these have got thereby is to fall from the favour of G.o.d. Being fallen from grace, Christ profits them nothing, and so they still stand debtors to do the whole law. So, then, they must not be saved by G.o.d's mercy, nor Christ's merits, but alone by the works of the law! But what should such men do in that kingdom that comes by gift, where grace and mercy reigns? Yea, what should they do among that company that are saved alone by grace, through the redemption that is in Jesus Christ? Let them go to that kingdom that G.o.d hath prepared for them that are fallen from grace. 'Cast out the bond-woman and her son; for he shall not be heir with the son of the free-woman'

and of promise (Gal 4:30).[23]

But to pa.s.s this objection. Before I come to the next reason, I shall yet for the further clearing of this, urge these scriptures more.

[Further scriptures to prove the second reason.]

1. The first is that in Galatians 3:10, 'As many as are of the works of the law are under the curse.'

Behold how boldly Paul a.s.serts it! And observe it, he saith not here, so many as sin against the law--though that be true--but, 'As many as are of the works of the law.' But what, then, are the works of the law? Not wh.o.r.edom, murder, theft, and the like; but works that are holy and good, the works commanded in the ten commandments, as to love G.o.d, abhor idols, reverence the name of G.o.d, keeping the Sabbath, honouring thy parents, abstaining from adultery, murder, theft, false-witness, and not to covet what is thy neighbour's--these are the works of the law. Now he, saith Paul, that is of these is under the curse of G.o.d. But what is it then to be of these? Why, to be found in the practice of them, and there resting; this is the man that is under the curse: not because the works of the law are wicked in themselves, but because the man that is in the practice of them comes short of answering the exactness of them, and therefore dies for his imperfections (Rom 2:17).

2. The second scripture is that of the eleventh verse of the same chapter, 'But that no man is justified by the law in the sight of G.o.d, it is evident; for, The just shall live by faith.'

These words, 'the just shall live by faith,' are taken out of the Old Testament, and are thrice used by this apostle in the New.

(1.) To show that nothing of the gospel can be apprehended but by faith: 'For therein is the righteousness of G.o.d revealed from faith to faith.' 'As it is written, The just shall live by faith' (Rom 1:17). (2.) To show that the way to have relief and succour under temptation is then to live by faith: 'Now the just shall live by faith' (Heb 10:38) (3.) But in this of the Galatians it is urged to show that how holy and just soever men be in themselves, yet as such they are dead, and condemned to death by the law before G.o.d.

But that no man is justified by the law, in the sight of G.o.d, is evident; for, 'the just shall live by faith.'

The word 'just,' therefore, in this place in special, respecteth a man that is just, or that so esteems himself by the law, and is here considered in a double capacity; first, what he is before men; secondly, what he is before G.o.d. (1.) As he stands before men, he is just by the law; as Paul before his conversion (Phil 3:4). (2.) As he stands in the sight of G.o.d; so, without the faith of Christ, he cannot be just, as is evident; for 'the just shall live,' not by his justice or righteousness by the law.

This is the true intent of this place. Because they carry with them a supposition that the just here intended may be excluded life, he falling within the rejection a.s.serted within the first part of the verse. No man is just by the law in the sight of G.o.d; for 'the just shall live by faith': his justice cannot make him live, he must live by the faith of Christ.[24] Again, the words are a reason dissuasive, urged to put a stop to those that are seeking life by the law; as if the apostle had said, Ye Galatians! what are you doing? Would you be saved by keeping the law? Would you stand just before G.o.d thereby? Do you not hear the prophets, how they press faith in Jesus, and life by faith in him? Come, I will reason with you, by way of supposition. Were it granted that you all loved the law, yet that for life, will avail you nothing; for, 'the just shall live by faith.'

Were it granted that you kept the law, and that no man on earth could accuse you; were you therefore just before G.o.d? No; neither can you live by works before him; for 'the just shall live by faith.'

Why not live before him? Because when we have done our best, and are applauded of all the world for just, yet then G.o.d sees sin in our hearts: 'He putteth no trust in his saints; yea, the heavens are not clean in his sight' (Job 15:15, 4:18). There is then a just man that perisheth in his righteousness, if he want the faith of Christ, for that no man is justified by the law, in the sight of G.o.d, is evident; for, 'the just shall live by faith'; and the law is not of faith.

3. The third Scripture is this--'We who are Jews by nature, and not sinners of the Gentiles, knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law; for by the works of the law shall no flesh be justified' (Gal 2:15,16).

These words are the result of the experienced Christians in the primitive times; yea, of those among them that had given up themselves before to the law, to get life and heaven thereby; the result, I say, of believing Jews--We who are Jews by nature. But how are they distinguished from the Gentiles? Why, they are such that rest in the law, and make their boast of G.o.d; that know his will, and approve the things that are excellent; that are guides to the blind, and a light to them that are in darkness; that are instructors of the foolish, teachers of babes, and which have the form of knowledge, and of the truth of the law (Rom 2:17-19). How far these attained we find by that of the Pharisee--I pray, I fast, I give t.i.thes of all (Luke 18:11,12); and by the young man in the gospel--'All these have I kept from my youth up'; and by that of Paul--'Touching the righteousness which is in the law, blameless'

(Phil 3:6). This was the Jew by nature, to do and trust in this.[25]

Now these attaining afterwards the sound knowledge of sin, the depravedness of nature, and the exactions of the law, fled from the command of the law to the Lord Jesus for life. 'We knowing' is--We that are taught of G.o.d, and that have found it by sad experience, we, even we, have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law.

Surely, if righteousness had come by the law, Paul and the Jews had found it, they being by many privileges far better than the sinners of the Gentiles; but these, when they received the word of the gospel, even these now fly to Christ from the law, that they might be justified by the faith of Christ, and not by the works of the law.

To conclude this. If righteous men, through the knowledge of the gospel, are made to leave the law of G.o.d, as despairing of life thereby, surely righteousness is not to be found in the law; I mean that which can justify thee before G.o.d from the curse who livest and walkest in the law. I shall, therefore, end this second reason with what I have said before--'Men must be justified from the curse in the sight of G.o.d while sinful in themselves.'

The Third Reason.--Another reason why not one under heaven can be justified by the law, or by his own personal performances to it, is, because since sin was in the world, G.o.d hath rejected the law and the works thereof for life (Rom 7:10).

It is true, before man had sinned, it was ordained to be unto life; but since, and because of sin, the G.o.d of love gave the word of grace. Take the law, then, as G.o.d hath established it; to wit, to condemn all flesh (Gal 3:21); and then there is room for the promise and the law, the one to kill, the other to heal; and so the law is not against the promises; but make the law a justifier, and faith is made void, and the promise is made of none effect (Rom 4:14); and the everlasting gospel, by so doing, thou endeavourest to root out of the world. Methinks, since it hath pleased G.o.d to reject the law and the righteousness thereof for life, such dust and ashes as we are should strive to consent to his holy will, especially when in the room of this [covenant] of works there is established a better covenant, and that upon better promises. The Lord hath rejected the law, for the weakness and unprofitableness thereof; for, finding fault with them of the law, 'The days come, saith the Lord, when I will make a new covenant with the house of Israel,' &c. (Heb 8:8).

Give G.o.d leave to find fault with us, and to condemn our personal performances to death, as to our justification before him thereby; let him do it, I say; and the rather, because he doth by the gospel present us with a better. And certainly, if ever he be pleased with us, it will be when he findeth us in that righteousness that is of his own appointing.

[Six things that incline the heart to seek to the law for life.]

To conclude. Notwithstanding all that hath or can be said, there are six things that have great power with the heart to bend it to seek life before G.o.d by the law; of all which I would caution that soul to beware, that would have happiness in another world.

First. Take heed thou be not made to seek to the law for life, because of that name and majesty of G.o.d which thou findest upon the doctrine of the law (Exo 20:1). G.o.d indeed spake all the words of the law, and delivered them in that dread and majesty to men that shook the hearts of all that heard it. Now this is of great authority with some, even to seek for life and bliss by the law. 'We know,'

said some, 'that G.o.d spake to Moses' (John 9:29). And Saul rejected Christ even of zeal towards G.o.d (Acts 22:3). What zeal? Zeal towards G.o.d according to the law, which afterwards he left and rejected, because he had found out a better way. The life that he once lived, it was by the law; but afterwards, saith he, 'The life which I now live,' it is by faith, 'by the faith of Jesus Christ' (Gal 2:20).

So that though the law was the appointment of G.o.d, and had also his name and majesty upon it, yet now he will not live by the law.

Indeed, G.o.d is in the law, but yet only as just and holy, not as gracious and merciful; so he is only in Jesus Christ. 'The law,'

the word of justice, 'was given by Moses, but grace and truth came by Jesus Christ' (John 1:17). Wherefore, whatever of G.o.d thou findest in the law, yet seeing grace and mercy is not there, let neither the name of G.o.d, nor that majesty that thou findest of him in the law, prevail with thee to seek life by all the holy commandments of the law.

Second. Take heed that the law, by taking hold on thy conscience, doth not make thee seek life by the law (Rom 2:13-15). The heart of man is the seat of the law. This being so, the understanding and conscience must needs be in danger of being bound by the law.

Man is a law unto himself, and showeth that the works of the law are written in his heart. Now, the law being thus nearly related to man, it easily takes hold of the understanding and conscience; by which hold, if it be not quickly broken off by the promise and grace of the gospel, it is captivated to the works of the law; for conscience is such a thing, that if it once be possessed with a doctrine, yea, though but with the doctrine of an idol, it will cleave so fast thereto that nothing but a hand from heaven can loosen it; and if it be not loosed, no gospel can be there embraced (1 Cor 8:7). Conscience is Little-ease, if men resist it, whether it be rightly or wrongly informed.[26] How fast, then, will it hold when it knows it cleaves to the law of G.o.d! Upon this account, the condition of the unbeliever is most miserable; for not having faith in the gospel of grace, through which is tendered the forgiveness of sins, they, like men a-drowning, hold fast that they have found; which being the law of G.o.d, they follow it; but because righteousness flies from them, they at last are found only accursed and condemned to h.e.l.l by the law. Take heed, therefore, that thy conscience be not entangled by the law (Rom 9:31,32).

Third. Take heed of fleshly wisdom. Reasoning suiteth much with the law. 'I thought verily that I ought to do many things against the name of Jesus,' and so to have sought for life by the law; my reason told me so. For thus will reason say: Here is a righteous law, the rule of life and death; besides, what can be better than to love G.o.d, and my neighbour as myself? Again; G.o.d hath thus commanded, and his commands are just and good; therefore, doubtless, life must come by the law. Further, to love G.o.d and keep the law are better than to sin and break it; and seeing men lost heaven by sin, how should they get it again but by working righteousness?

Besides, G.o.d is righteous, and will therefore bless the righteous.

O the holiness of the law! It mightily swayeth with reason when a man addicteth himself to religion; the light of nature teacheth that sin is not the way to heaven; and seeing no word doth more condemn sin than the words of the ten commandments, it must needs be, therefore, the most perfect rule for holiness; wherefore, saith reason, the safest way to life and glory is to keep myself close to the law. But a little here to correct. Though the law indeed be holy, yet the mistake as to the matter in hand is as wide as the east from the west; for therefore the law can do thee no good, because it is holy and just; for what can he that hath sinned expect from a law that is holy and just? Nought but condemnation.

Let them lean to it while they will, 'there is one that accuseth you,' saith Christ, 'even Moses, in whom you trust' (John 5:45).

Fourth. Man's ignorance of the gospel suiteth well with the doctrine of the law; they, through their being ignorant of G.o.d's righteousness, fall in love with that (Rom 10:1-4). Yea, they do not only suit, but, when joined in act, the one strengtheneth the other; that is, the law strengtheneth our blindness, and bindeth the veil more fast about the face of our souls. The law suiteth much our blindness of mind; for until this day remains the veil untaken away in the reading of the Old Testament; especially in the reading of that which was written and engraven on stones; to wit, the ten commandments, that perfect rule for holiness; which veil was done away in Christ (2 Cor 3:15,16). But 'even to this day, when Moses is read, the veil is over their hearts'; they are blinded by the duties enjoined by the law from the sight and hopes of forgiveness of sins by grace. 'Nevertheless when IT,' the heart, 'shall turn to the Lord, the veil shall be taken away.' The law, then, doth veil the heart from Christ, and holds the man so down to doing and working for the kingdom of heaven, that he quite forgets the forgiveness of sins by mercy through Christ. Now this veiling or blinding by the law is occasioned--

1. By reason of the contrariety of doctrine that is in the law to that which was in the gospel. The law requireth obedience to all its demands upon pain of everlasting burnings; the gospel promiseth forgiveness of sins to him that worketh not, but believeth. Now the heart cannot receive both these doctrines; it must either let go doing or believing. If it believe, it is dead to doing; if it be set to doing for life, it is dead to believing.[27] Besides, he that shall think both to do and believe for justification before G.o.d from the curse, he seeks for life but as it were by the law, he seeks for life but as it were by Christ; and he being not direct in either, shall for certain be forsaken of either. Wherefore?

Because he seeks it not by faith, but as it were by the works of the law' (Rom 9:32).

2. The law veils and blinds by that guilt and horror for sin that seizeth the soul by the law; for guilt, when charged close upon the conscience, is attended with such aggravations, and that with such power and evidence, that the conscience cannot hear, nor see, nor feel anything else but that. When David's guilt for murder and blood did roar by the law in his conscience, notwithstanding he knew much of the grace of the gospel, he could hear nothing else but terror, the sound of blood; the murder of Uriah was the only noise that he heard; wherefore he crieth to G.o.d that he would make him hear the gospel. 'Make me to hear joy and gladness, that the bones which thou hast broken may rejoice' (Psa 51:8). And as he could not hear, so neither could he see; the law had struck him deaf and blind. 'I am,' saith he, 'not able to look up'; not up to Christ for mercy. As if David had said, O Lord, the guilt of sin, which is by the law, makes such a noise and horror in my conscience, that I can neither hear nor see the word of peace unless it is spoken with a voice from heaven! The serpents that bit the people in the days of old were types of guilt and sin (Num 21:6). Now, these were fiery serpents, and such as, I think, could fly (Isa 14:29). Wherefore, in my judgment, they stung the people about their faces, and so swelled up their eyes, which made it the more difficult for them to look up to the brazen serpent, which was the type of Christ (John 3:14). Just so doth sin by the law do now.

It stings the soul, the very face of the soul, which is the cause that looking up to Jesus, or believing in him, is so difficult a task in time of terror of conscience.[28]

3. This is not only so at present, but so long as guilt is on the conscience, so long remains the blindness; for guilt standing before the soul, the grace of G.o.d is intercepted, even as the sun is hid from the sight of mine eyes by the cloud that cometh between. 'My sin,' said David, 'is ever before me,' and so kept other things out of his sight; sin, I say, when applied by the law (Psa 51:3).

When the law came to Paul, he remained without sight until the good man came unto him with the word of forgiveness of sins (Acts 9).

4. Again; where the law comes with power, there it begetteth many doubts against the grace of G.o.d; for it is only a revealer of sin, and the ministration of death; that is, a doctrine that sheweth sin, and condemneth for the same; hence, therefore, as was hinted before, the law being the revealer of sin, where that is embraced, there sin must needs be discovered and condemned, and the soul for the sake of that. Further, it is not only a revealer of sin, but that which makes it abound; so that the closer any man sticks to the law for life, the faster sin doth cleave to him. 'That law,'

saith Paul, 'which was ordained to be unto life, I found to be unto death,' for by the law I became a notorious sinner; I thought to have obtained life by obeying the law, 'but sin taking occasion by the commandment, deceived me, and by it slew me' (Rom 7:10-14). A strange way of deceivableness, and it is hid from the most of men; but, as I have already told you, you see how it comes to pa.s.s.

(1.) Man by nature is carnal, and the law itself is spiritual: now betwixt these two ariseth great difference; the law is exceeding good, the heart exceeding bad; these two opposites, therefore, the heart so abiding, can by no means agree. (2.) Therefore, at every approach of the law to the heart with intent to impose duty, or to condemn for the neglect thereof; at every such approach the heart starteth back, especially when the law comes home indeed, and is heard in his own language. This being thus, the conscience perceiving this is a fault, begins to tremble at the sense of judgment; the law still continueth to command to duty, and to condemn for the neglect thereof. From this struggling of these two opposites ariseth, I say, those doubts and fears that drive the heart into unbelief, and that make it blind to the word of the gospel, that it can neither see nor understand anything but that it is a sinner, and that the law must be fulfilled by it, if ever it be saved.

[Fifth.] But again; another thing that hath great influence upon the heart to make it lean to the law for life is, the false names that Satan and his instruments have put upon it; such as these--to call the law the gospel; conscience, the Spirit of Christ; works, faith; and the like: with these, weak consciences have been mightily pestered; yea, thousands deluded and destroyed. This was the way whereby the enemy attempted to overthrow the church of Christ of old; as, namely, those in Galatia and at Corinth, &c. (2 Cor 11:3,4,13,14). I say, by the feigned notion that the law was the gospel, the Galatians were removed from the gospel of Christ; and Satan, by appropriating to himself and his ministers the names and t.i.tles of the ministers of the Lord Jesus, prevailed with many at Corinth to forsake Paul and his doctrine. Where the Lord Jesus hath been preached in truth, and something of his doctrine known, it is not there so easy to turn people aside from the sound of the promise of grace, unless it be by the noise and sound of a gospel.

Therefore, I say, the false apostles came thus among the churches: 'another gospel, another gospel'; which, in truth, saith Paul, 'is not another; but some would pervert the gospel of Christ,' and thrust that out of doors, by gilding the law with that glorious name (Gal 1:6-8).[29] So again, for the ministers of Satan, they must be called the apostles of Christ, and ministers of righteousness; which thing, I say, is of great force, especially being accompanied with so holy and just a doctrine as the word of the law is; for what better to the eye of reason than to love G.o.d above all, and our neighbour as ourselves, which doctrine, being the scope of the ten words given on Sinai, no man can contradict; for, in truth, they are holy and good.

But here is the poison; to set this law in the room of a mediator, as those do that seek to stand just before G.o.d thereby; and then nothing is so dishonourable to Christ, nor of so soul-destroying a nature as the law; for that, thus placed, hath not only power when souls are deluded, but power to delude, by its real holiness, the understanding, conscience, and reason of a man; and by giving the soul a semblance of heaven, to cause it to throw away Christ, grace, and faith. Wherefore it behoveth all men to take heed of names, and of appearances of holiness and goodness.

[Sixth.] Lastly, Satan will yet go further; he will make use of something that may be at a distance from a moral precept, and therewith bring souls under the law. Thus he did with some of old; he did not make the Galatians fall from Christ by virtue of one of the ten words, but by something that was aloof off; by circ.u.mcision, days, and months, that were Levitical ceremonies; for he knows it is no matter, nor in what Testament he found it, if he can therewith hide Christ from the soul--'Behold, I Paul say unto you, that if ye be circ.u.mcised, Christ shall profit you nothing. For I testify again to every man that is circ.u.mcised, that he is a debtor to do the whole law' (Gal 5:2,3). Why so, seeing circ.u.mcision is not one of the ten words [commandments]? Why, because they did it in conscience to G.o.d, to stand just before him thereby. Now here we may behold much cunning of the devil; he begins with some at a distance from that law which curseth, and so by little and little bringeth them under it; even as by circ.u.mcision the Galatians were at length brought under the law that condemneth all men to the wrath and judgment of G.o.d. I have often wondered when I have read how G.o.d crieth out against the Jews, for observing his own commandment (Isa 1:11-14). But I perceive by Paul that by these things a man may reject and condemn the Lord Jesus; which those do, that for life set up aught, whether moral or other inst.i.tution, besides the faith of Jesus. Let men therefore warily distinguish betwixt names and things, betwixt statute and commandment, lest they by doing the one transgress against the other (2 Cor 1:19,20). Study, therefore, the nature and end of the law with the nature and end of the gospel; and if thou canst keep them distinct in thy understanding and conscience, neither names nor things, neither statutes nor commandments, can draw thee from the faith of the gospel. And that thou mayest yet be helped in this matter, I shall now come to speak to the second conclusion.

[THE SECOND POSITION.]

SECOND. THAT MEN CAN BE JUSTIFIED FROM THE CURSE BEFORE G.o.d, WHILE SINNERS IN THEMSELVES, BY NO OTHER RIGHTEOUSNESS THAN THAT LONG AGO PERFORMED BY, AND REMAINING WITH, THE PERSON OF CHRIST.

For the better prosecuting of this position I shall observe two things--FIRST, That the righteousness by which we stand just before G.o.d, from the curse, was performed by the person of Christ. SECOND, That this righteousness is inherent only in him.

FIRST. As to the first of these, I shall be but brief. Now, that the righteousness that justifieth us was performed long ago by the person of Christ, besides what hath already been said, is further manifest thus--

First. He is said to have purged our sins by himself--'When he had by himself purged our sins, he sat down on the right hand of G.o.d'

(Heb 1:3). I have showed that in Christ, for the accomplishing of righteousness, there was both doing and suffering; doing, to fulfil all the commands of the law; suffering, to answer its penalty for sin. This second is that which in this to the Hebrews is in special intended by the apostle, where he saith he hath purged our sins, that is, by his precious blood; for it is that alone can purge our sins, either out of the sight of G.o.d or out of the sight of the soul (Heb 9:14). Now this was done by himself, saith the apostle; that is, in or by his personal doings and sufferings. And hence it is that when G.o.d had rejected the offerings of the law, he said, 'Lo, I come. A body hast thou prepared me,--to do thy will, O G.o.d'

(Heb 10:5-8). Now by this will of G.o.d, saith the Scripture, we are sanctified. By what will? Why, by the offering up of the body of Jesus Christ; for that was G.o.d's will, that thereby we might be a habitation for him; as he saith again--'Jesus also, that he might sanctify the people with his own blood, suffered without the gate'

(Heb 13:12).