know that this divine adoption is not a mere outward Relative Name as that of men The sonship of the Saints is here and often elsewhere in scripture express'd by new Generation and new birth They are begotten of God Io. 1.13 1. Io. 2.29 There is a new being a spirituall life communicated to them they have in them of their Fathers spirit and this is derived to them through Christ and therefore called his spirit Gal. 4.6 They are not onely accounted of the family of God by Adoption but by this new birth they are indeed his Children partakers of the divine nature as our Apostle expresseth it Now though it be easie to speak and hear the words of this Doctrine yet the truth it self that is in it is so high and mysterious that it is altogether impossible without a portion of this new nature to conceive of it Corrupt nature cannot understand it what wonder that there is nothing of it in the subtilest Schooles of Philosophers when a very doctor in Israel mistook it grossely Io. 3. It is indeed a great mystery and he that was the sublimest of all the Evangelist and therefore call'd the Divine the soaring Eagle as they compare him he is more abundant in this subject than the rest And the most profitable way of considering this Regeneration and Sonship is certainly to follow the light of those holy writings and not to jangle in disputes about the order and manner of it of which though somewhat may be profitably said and safely Namely so much as the scripture speaks yet much that is spoke of it and debated by many is but an useless expence of time and paines What those previous dispositions are and how far they go and where is the march or point of difference betwixt them and the infusion of spirituall life I conceive not so easily determinable If Naturalists and Physicians cannot agree upon the order of â—ormation of the body's parts in the womb how much less can we be peremptory in the other If there be so many wonders as indeed there be in the naturall structure and frame of Man how much richer in wonders must this divine and supernaturall Generation be see how David speaks of the former Psal. 14.15 Things spirituall being more refin'd than Materiall things their workmanship must be far more wonderfull and curious But then it must be with a spirituall eye There is an unspeakable lustre and beauty of the new Creature by the mixture of all divine Graces each setting off another as so many rich severall colours in embroidery but who can trace that invisible hand that works it so as to determine of the order and to say which was first which second and so on whether Faith or Repentance and all Graces c. This is certain that these and all graces doe inseparably make up the same work and are all in the new formation of every soul that is born again If the wayes of Gods universall providence be untraceable then most of all the workings of his Grace in a secret unperceivable way in this new birth He gives this spirituall being as the dew which is silently and insensibly formed and this Generation of the sons of God compar'd to it by the Psalmist they have this originall from heaven as the dew Io. 3.3 Except a man be born from above he cannot enter into the Kingdom of God And 't is the peculiar work of the spirit of God as he himself speaks of the dew to Iob. Iob. 38.28 hath the Rain a Father or who hath begotten the drops of the dew The sharpest witts are to seek in the knowledge and discovery of it as Iob speaketh of a way that no fowl knoweth and which the vultures eye hath not seen Iob. 28.7 To contest it much how in this Regeneration he works upon the will and renews it is to little purpose providing this be granted that it is in his power to Regenerate and Renew a Man at his pleasure And how is it possible not to grant this unless we will run into that Error to think that God hath made a Creature too hard for himself to Rule or hath willingly exempted it and shall the works of the Almighty and of all others especially this work wherein he glories most fail in his hand and remain Imperfect shall there be any abortive births whereof God is the father shall I bring to the birth sayes he and not cause to bring forth No no sinner so dead but there is vertue in his hand to revive out of the very stones Tho the most impenitent hearts are as stones within them yet he can make of them children to Abraham He can digg out the heart of stone and put a heart of flesh in its place otherwayes he would not have made such a promise Io. 1.13 Not of flesh nor of the will of Man but of God If his soveraigne will is not a sufficient principle of this Regeneration why then sayes the Apostle St. Iames Of his own will begat he us and he addes the subordinate Cause by the word of truth which is here called the Immortall seed of this new birth Therefore 't is that the Lord hath appointed the continuance of the Ministry of this word to the end that his Church may be still fruitfull bringing forth sons unto him That the Assemblies of his people may be like flocks of sheep coming up from the washing none harren amongst them Though the Ministers of this word by reason of their employment in dispensing it have by the Scriptures the Relation of Parents imparted to them which is an exceeding great dignity for them as they are called co-workers with God And the same Apostle that writes so calls the Galatians his little Children of whom he travell'd in birth again till Christ were formed in them and the Ministers of God have often very much pain in this travel yet the priviledge of the Father of spirits remains untouched which is effectually to beget again these same Spirits which he creates and to make that seed of the word fruitful that way where and when he will The Preacher of the Word be he never so powerful can cast this seed only into the Ear his hand reaches no further and the hearer by his attention may convey it into his head but 't is the Supream Father and Teacher above that carries it in to the heart the only soyl wherein it proves lively and fruitful One Man cannot reach the heart of another how should he then renew its fruitfulness If natural births hath been alwayes acknowledged to belong to Gods prerogative Psal. 127.3 Lo Children are an heritage of the Lord and the fruit of the womb is his reward And so Iacob answered wisely to his Wife 's foolish passion am I in Gods stead how much more is this new birth wholly dependant on his hand But though this word cannot beget without him yet 't is by this Word that he begets and ordinarily not
apparent of Eternal flames 'T is an Everlasting Inheritance too but so much the more fearful being of Everlasting Misery or so to speak of Immortal Death and we are made sure to it they who remain in that Condition cannot lose their Right although they gladly would escape it they shall be forâ—'d to enter Possession But 't is by a new and supernatural Birth that men are both freed from their Engagement to that woful Inheritance and invested into the Rights of this other here mentioned as full of happiness as the former is miserable Thefore are they said here to be begotten again to that lively Hope God the Father of our Lord Jesus Christ hath begotten us again And thus are the Regenerate the Children of an Immortal Father and so entituled to an Inheritance of immortality if Children then Heirs heirs of God This Sonship is by Adoption in Christ therefore added joynt heirs with Christ Rom. 8.17 we Adopted and He the only begotten Son of God by an Eternal Ineffable generation And yet this our Adoption is not a meer extrinsecal denomination as is adoption amongst Men but accompanied with a real Change in those that are adopted a new Nature and Spirit infus'd into them by reason of which as they are Adopted to this their Inheritance in Christ they are likewise begotten of God and born again to it by the Supernatural work of Regeneration They are like their heavenly Father they have his Image renewed on their Souls and their Fathers Spirit They have and are acted and led by it This is that great Mistery of the Kingdome of God that puzled Nicodemus it was darkness to him at first till he was instructed in that Night under the covert whereof he came to Christ. Nature cannot conceive of any Generation or birth but that which is within its own compass only they that are partakers of this Spiritual Birth understand what it means to others it is a Ridle an unsavory unpleasant subject 'T is sometime ascribed to the subordinate means to Baptism called therefore the Laver of Regeneration Tit. 3.5 To the Word of God Iam. 1.18 It s that Immortal Seed whereby we are born again by the Ministers of this Word and the seals of it as 1 Cor. 4.15 For though you have ten thousand Instructers in Christ yet have ye not many Fathers For in Christ Iesus I have begotten you through the Gospel As also Gal. 4.19 But all those have their vigour and efficacy in this great work from the Father of Spirits who is their Father in their first Creation and Infusion and in this their Regeneration which is a new and second Creation 2 Cor. 5.17 If any man be in Christ he is a new Creature Divines have reason to inferre from the Nature of Conversion thus exprest that Man doth not bring any thing to this work himself 't is true he hath a will as his natural Faculty but that this Will Embraces the offer of Grace and turns to him that offers it is from Renewing Grace that sweetly and yet strongly strongly and yet sweetly inclines it I. Nature cannot raise it selfe to this more then a man can give natural being to himselfe 2. 'T is not a superficial change 't is a new life and being A moral man in his changes and Reformations of himselfe is still the same man though he Reform so far as Men in their ordinary phrase call him quite another Man yet in truth till he be born again there is no new nature in him The Slugard turns on his bed as the door on the hinges sayes Solomon Thus the Natural man turns from one custome and posture to another but never turns off But the Christian by vertue of this new birth can say indeed ego non sum ego I am not the same man I was You that are Nobles aspire to this honourable Condition add this Nobleness to the other for it far surpasses it make it the Crown of all your honours and advantages And you that are of mean birth or if you have any Crack or stain in your birth the only way to make up and repair all and truly to Enoble you is this to be the Sons of a King yea of the King of Kings and this Honour have all his Saints To as many as received him he gave this priviledge to be the Sons of God Joh. 1.12 Vnto a lively Hope Now we are the Sons of God saith the Apostle 1 Ioh. 3.2 But it doth not yet appear what we shall be These Sons are Heirs but all this lifetime is their underage yet even then being partakers of this New Birth and Sonship they have Right to it and in the assuronce of that Right this Living Hope As an Heir when he is Capable of those thoughts hath not only Right of Inheritance but may rejoyce in the hope he hath of it and please himself in thinking on 't but hope is said to be only of an uncertain good true in the world's phrase 't is so for their Hope is conversant in uncertain things or in things that may be certain after an uncertain manner all their woldly Hopes are tottering built upon sand and their Hopes of Heaven are but blind and groundless Conjectures but the Hope of the Sons of the Living God is a living Hope That which Alexander said when he dealt liberally about him that he left hope to himself the Children of God may more wisely and happily say when they leave the hot pursuit of the world to others and despise it their Portion is Hope the thread of Alexanders life was â—ut off in the midst of his Victories and so all his Hopes evanished but their hope cannot dye nor disapoint them But then it s said to be Lively not only Objectively But Effectively Enlivening and Comforting the Children of God in all Distresses Enabling them to encounter and surmount all difficulties in the way And then it is formally so it cannot fail dyes not before accomplishment Worldly Hopes often mock Men and so cause them to be ashamed and Men take it as a great blot and are most of all ashamed of those things that discover weakness of judgment in them now worldly Hopes doe thus they put the fool upon a Man when he hath judged himself sure and laid so much weight and expectation on them then they break and foyl him they are not Living but Lying Hopes and dying Hopes they die often before us and we live to bury them and see our own own Folly and Infelicity in trusting to them but at the utmost they dye with us when we dye and can accompany us no further But this Hope answers Expectation to the full and much beyond it and deceives no way but that happy one of far exceeding it A living Hope living in Death it selfe The World dare say no more for its devise but dum spiro spero but the Children of God can add by vertue of this living Hope dum exspiro
life from Christ First there 's his own dignity express'd then his dignifying us who is himself the first begotten among the dead and the Prince of the Kings of the earth Revel 1.5 and then as followes Verse 6 hath made us Kings and Priests unto God the Father A Royal Priesthood That the Dignity of Believers is express'd by these two together by Priesthood and Royalty teaches us the Worth and Excellency of that Holy Function taken properly and so by analogy the dignity of the Ministry of the Gospel which God hath plac'd in his Church in stead of the Priesthood of the Law for therefore doth this Title of Spiritual Priesthood fitly signify a great Priviledge and Honour that Christians are promoted to and is joyn'd with that of Kings because the proper Office of Priesthood was so Honourable Before it was establish'd in one Family the chief the first born of each Family had right to this as a special Honour and amongst the Heathens in some places their Princes and greatest Men yea their Kings were their Priests and universally the performing of their Holy things was an imployment of great Honour and esteem amongst them Though humane ambition hath strain'd this consideration too high to the favouring and founding of a Monarchical Prelacy in the Christian World yet that abuse of it ought not to prejudge us of this due and just consequence from it that the holy Functions of Gods House have very much Honour and Dignity in them And the Apostle we see 2 Cor. 3. preferr's the Ministry of the Gospel to the Priesthood of the Law so then they mistake much that think it a disparagement to Men that have some advantage of Birth or Wit more than ordinary to bestow them thus and judge the meanest Persons and things good enough for this high calling sure this conceit cannot have place but in an unholy Irreligious mind that hath either none or very mean thoughts of God If they that are called to this Holy Service would themselves consider this aright it would not puff them up but humble them comparing their own worthlesness with this great work and wonder at Gods dispensation that should have honour'd them so Eph. 3.8 So the more a Man rightly extols this his Calling the more he humbles himself under the weight of it and would make them very careful to walk more like it in eminency of holiness for in that consists the true dignity of it There is no doubt that this Kingly Priesthood is the common Dignity of all Believers this honour have all the Saints they are Kings have victory and Dominion given them over the powers of darkness and the lusts of their own hearts that held them captive and domineer'd over them before Base slavish lusts not born to command yet are the hard taskmasters of unrenewed minds and there is no true subduing them but by the power and spirit of Christ thay may be quiet for a while in a Natural Man but they are but then asleep as soon as they awake again they return to hurry and drive him with their wonted violence Now this is the benefit of receiving the Kingdom of Christ into a Mans heart that it makes him a King himself all the Subjects of Christ are Kings not only in regard of that pure Crown of Glory they hope for and shall certainly attain but in the present they have a Kingdom that is the pledge of that other overcoming the World and Satan and themselves by the power of Faith Mens bona regnum possidet 't is true but there is no mind truly good but that wherein Christ dwells There is not any kind of Spirit in the World Noble like that Spirit that is in a Christian the very Spirit of Jesus Christ that great King the spirit of glory as our Apostle calls it infr c. 4. This is a sure way to enoble the basest and poorest amongst us this Royalty takes away all attendors nothing of all that is past to be laid to our charge or to dishonour us They are not shut out from God as before But being in Christ are brought neer unto him and have free access to the Throne of his grace Heb. 10. They resemble in their Spiritual estate the legal Priesthood very clearly 1. In their Consecration 2. In their service and 3. In their Laws of living 1. They were wash'd therefore this express'd Revel 1.5 He hath washt us in his Blood and then followes made us Kings and Priests There were no coming near unto God in his holy Services as his Priests unless we were cleans'd from the guiltiness and pollution of our sins This that pure and purging Blood doth and it alone no other Laver can do it no water but that fountain opened for sin and for uncleanness No blood none of all that blood of Legal Sacrifices Heb. 9. but only the Blood of that spotless Lamb that takes away the sins of the World So with this we have that other Ceremoany of the Priests Consecration which was by Sacrifice as well as by washing for he at once offer'd up himself as our Sacrifice and let out his blood for our washing and with good reason is that prefix'd there Revel 1.5 He hath loved us and then it followes washed us in his blood that precious stream of his heart blood for our washing told clearly that it was a heart full of unspeakable Love that was the source of it 3. There is anointing Namely The graces of the Spirit confer'd upon Believers flowing unto them from Christ For 't is of his fulness that we all receive grace for grace and the Apostle St. Paul sayes 2 Cor. 1.21 that we are establish'd and anointed in Christ it was poured on him as our head and runs down from him unto us He Christ and we Christians as partakers of his anointing The consecrating Oyl of the Priests was made of the richest Oyntments and Spices to shew the preciousness of the graces of Gods Spirit that are bestow'd on those Spiritual Priests and as that holy Oyl was not for common use nor for any other Persons to be anointed withal save the Priests only so is the Spirit of grace a peculiar gift of Believers others might have costly oyntments amongst the Jewes but none of that same sort with the Consecration-Oyl Natural Men may have very great gifts of Judgment and Learning and eloquence and Moral Vertues but they have none of this precious Oyl Namely the spirit of Christ communicated to them No all their endowments are but common and profane that Holy Oyl signified particularly Eminency of light and knowledge in the Priests therefore in Christians there must be light they that are grosly ignorant of Spiritual things are sure not of this order this anointing is said to teach us all things 1. Iohn 2.27 That holy Oyl was of a most fragrant sweet smell by reason of its precious composition but much more sweet is the smell of that Spirit wherewith believers
disparages not their extraordinary Visions and Revelations and that which is added that the Spirit of Christ was in them and did foretel the things to come It was their constant Duty and they being sensible of their duty made it their constant Exercise to search into Divine Misteries by Meditation and Prayer yea and by Reading such holy writers as were already extant in their times as Dan. 9. and 10. For which Cause some taking the word actively Conceive Daniel to be call'd there a Man of desires because of his great desire and dilligent search after the knowledge of those High things And in this dilligent way they constantly waited for these Revelations which sometimes when it seem'd good unto the Spirit of God were imparted unto them Prophesie resideth not say the Hebrew Doctors but in a Man that is great in Wisdom and Vertue whose affections overcome him not in any worldly things but by his knowledge he overcometh his Affections continually on such a Man the Holy Spirit cometh down And his Soul is associated to the Angels and he is changed to another Man thuâ— Maimonides 'T was the way of the Prince of darkness amongst the Idolatrous Gentiles to speak either through senseless Statues or where they uttered his Oracles it was by such profane Prophets as he had to cause them in a fury tumble forth words they understood not and knew not what they said but the Spirit of God being Light and the Holy Prophets Inspired with it they being dilligent attendants on its Motions and Searchers of the Misteries of Salvation understood well what their business was and to what purpose tended those things of the Kingdom of Christ which they by Inspiration did foretel and therefore bended their thoughts this way praying and searching and waiting for Answers studying to keep the passage as it were open for the beams of those Divine Revelations to come in at not to have their Spirits clogg'd and stopt with earthly and sinful Affections endeavouring for that calm and quiet Composure of Spirit in which the voyce of Gods Spirit might be the better heard Thus Psal. 85.8 and Hab. 2.1 In both which places followes an excellent Prophesie Concerning Christ and that Salvation which he wrought for his People Were the Prophets not exempted from the pains of Search and Inquiry that had the Spirit of God not only in a high measure but after a singular manner how unbeseeming then is slothfulness and Idleness in us whether is it that we judge our selves advantag'd with more of the spirit then those holy men or that we Esteem the Doctrine and Misteries of Salvation on which they bestow'd so much of their labour unworthy of ours these are both so gross that we will be loath to own either of them and yet our laziness and negligence in searching after those things seems to charge us with some such thought as one of those You will say this concerns those that succeed to the work of the Prophets and Apostles in ordinary the Ministers of the Gospel And it doth indeed fall first upon them It is their task indeed to be dilligent and as the Apostle exhorts his Timothy to attend on reading but above all to study to have much Experimental knowledge of God and his Son Jesus Christ and for this end to disentangle and free themselves as much as is possible from lower things to the search of heavenly Misteries Prov. 18.1 As they are called Angels so ought they to be as much as they can attain to it in a constant nearness unto God and attendance on him like unto the Angels and look much into these things as the Angels here are said to do to endeavour to have their souls purified from the affections of sin that the light of Divine truth may shine clear in them and not be fogg'd and misted with filthy vapours to have the Impressions of God clearly written in their breasts not mix'd and blurr'd with earthly characters seasoning all their readings and common way of studies with much Prayer and divine Meditation They that Converse most with the King and are inward with him know most of the affairs of state and even the secrets of them that are hid from others and certainly those of Gods Messengers that are oftenest with himself cannot but underdand their business best and know most of his meaning and the affairs of his Kingdom And to that End 't is confess'd that singular dilligence is requir'd in them but seeing the Lord hath said without exception that his secret is with them that fear him and that he will reveal himself and his saving truths to those that humbly seek them Do not any of you your selves so much injury as to barr your selves from sharing in your measure of the search of these same things that were the study of the Prophets and which by their study and publishing them are made the more accessible and easie to us Consider that they doe concern us universally if we would be saved for 't is Salvation here that they studied Search the Scriptures sayes our Saviour Ioh. 5. And that is the motive if there can be any that may be thought in reason pressing enough or if we doe indeed think so For in them ye think to have Eternal life And it is there to be found Christ is this Salvation and that Eternal life and he adds further it is they those Scriptures that testifie of me These are the Golden mines in which alone the abiding treasures of Eternity are to be found and therefore worthy all the digging and paines we can bestow on them Besides their Industry in this enquiry and search there is here expressed their ardent affection to the thing they Prophesied of and their Longings and Wishes for its Accomplishment viz. The coming of Jesus Christ the promised Messiah the top of all their desires the great Hope and the Light of Israel No wonder they desired his day that had so much joy in the seeing it So far off as over the head almost of two thousand years Faith overlooking them and foreseeing it so in Abraham his heart danc'd for joy Ioh. 8.36 Abraham saw my day and Rejoyced And this is conceived to be the meaning of those Expressions in that mistical Song as they suit those times of the Jewish Church breathing out her longings for the coming of her Beloved his speaking by the Prophets were his voice as afar off but his incarnation was his coming near and kissing his Church with the kisses of his mouth as Cant. Chap. 1. Verse 1. and to omit other expressions throughout the Song the last Chapter Verse 1. is tender and pathetical Oh that thou wert as my Brother c. and the last words of it Make hast my Beloved and be thou like a Roe or a young Hart upon the Mountain of Spices And when this salvation came in the fulness of time we see how joyfully good old Simeon embraces it and thought he had seen
without it 't is true that the substantial Eternal word is to us as we said the spring of this New birth and life the head from whom the spirits of this supernatural life flow but that by the Word here is meant the Gospel the Apostle puts ouâ— of doubt Verse last and this is the Word which by the Gospel is preached unto you Therefore it is indeed that this Word is thus the seed of this New birth because it contains and declares that other word the Son of God as our life The word is spoken in common and so is the same to all hearers but then all being naturally shut against it God doth by his own hand open some hearts to receive it and mixes it with faith and those it renews and restoreth in them the Image of God drawes the traits of it anew and makes them the Sons of God My Doctrine shall drop as the dew sayes Moses the word as a heavenly dew not falling beside but dropt in to the heart by the hand of Gods own spirit makes it all become spiriâ—ual and heavenly and turns it into one of those drops of dew that the Children of God are compared to Psal. 110. Thou hast the dew of thy youth The natural estate of the soul is darkness and the word as a divine light shining into it transforms the soul into its own nature that as the word is called Light so is the soul renew'd by it ye were darkness but now are ye not only enlightn'd but light in the Lord. All the evils of the natural mind are often compriz'd under the name of darkness and Errour and therefore the whole work of conversion likewise signified by light and truth he begat us by the word of truth So 2 Cor. 4 6. alluding to the first fiat Lux or Let there â—e Light in the Creation The word brought within the soul by the spirit lets it see its own necessity and Christs sufficiency convinceth it throughly and causeth it to cast over it self upon him for life and this is the very begetting of it again to Eternal life So that this Efficacy of the word to prove successful seed doth not hang upon the different abilities of Preachers their more or less Rhetorick or Learning 'T is true Eloquence hath a great advantage in civil and moral things to perswade and and to draw the hearers by the Ears almost which way it will but in this spiritual work to revive a soul to beget it anew the Influence of heaven is the main there is no way so common and plain being warranted by God in the delivery of saving truth but the spirit of God can revive the soul by it and all the skilful and most autoritative way yea being withal very spiritual yet may effect nothing because left alone to it self One word of holy Scripture or of truth conform to it may be the principle of Regeneration to him that hath heard multitudes of excellent Sermons and hath often read the whole Bible and still unchang'd if the spirit of God preach that one or any such word to the Soul God so loved the World that he gave his only begotten Son that whosoever should believe in him should not perish but have everlasting life It will be cast down with the fear of perishing and driven out of it self by that and rais'd up and drawn to Jesus Christ by the hope of everlasting life it will believe on him that it may have life and be inflamed with the Love of God and give it self to him that so loved the World as to give his only begotten Son to purchase us that everlasting life Thus may that word prove this Immortal Seed which tho very often read and heard before was but a dead letter A drop of those liquors that are called Spirits operates more than large draughts of other waters one word spoke by the Lord to the heart is all Spirit and doth that which whole streams of Mans eloquence could never effect In hearing of the Word Men look usually too much upon Men and forget from what spring the Word hath its power they observe too narrowly the different hand of the Sowers and too little depend on his hand that is great Lord both of Seed-time and Harvest Be it sowen by a weak hand or a stronger the Immortal seed is still the same yea suppose the worst that it be a foul hand that sowes it that the Preacher himself be not so sanctified and of so edifying a life as you would wish yet the seed it self being good contracts no defilement and may be effectual to Regeneration in some and strengthening of others Although he that is not renew'd by it himself cannot have much hope of such success nor reap much comfort by it and usually doth not seek nor regard it much but all Instruments are alike in an Almighty hand Hence learn 1. That true conversion is not so slight a work as we commonly account it 'T is not an outward change of some bad customes which gains the name of a reform'd Man in the ordinary dialect 't is a New birth and Being and elsewhere called a new Creation though it be but a change in qualities as 't is such a one and the qualities so far distant that it bears the name of the most substantial productions from Children of disobedience and that which is link't with it heirs of wrath to be sons of God and heirs of glory They have a new spirit given a free princely noble spirit as the word is Psal. 51. and this spirit acts in their life and action 2. Consider this dignity and be kindled with the ambition of it how doth a Christian pity that poor vanity that men make so much noise about of of their kindred and extraction this is worth glorying in indeed to be of the highest blood royal and in the nearest Relation Sons of the King of Kings by this new birth and addes Matchless honour to that birth which is honourable But we all pretend to be of this number Would we not study to cozen our selves the discovery would not be so hard to know whither we are or not In many their false confidence is too evident No appearance of the spirit of God not a foot-step like his leading and that character Rom. 8.14 not a lineament of God's visage as their father if ye know that he is righteous sayes St. Iohn 2.29 ye know then that every one that doth righteousness is born of him And so on the contrary how contrary to the most holy God the lover and fountain of holiness are they that Swinishly love to wallow in the mire of unholiness Is Swearing and Cursing the accent of the Regenerate the Children of God No 't is the language of Hell Do children delight to indignifie and dishonour their Fathers Name No Earthly mindedness is a countersign Shall the King's Children they that were brought up in scarlet as Ieremy laments embrace the dunghil
Princes by their high birth and Education have usually their hearts fill'd with far higher thoughts than mean persons the children of the poorer sort being pinch'd that way their greatest thoughts as they grow up are ordinarily how they shall shift to live how they shall get bread but Princes think either of the conquest or governing of Kingdomes Are you not born to a better Inheritance if indeed born again why then do you vilifie your selves why not more in Prayer no dumb children among those that are born of God they have all that spirit of Prayer by which they not only speak but cry Abba Father 2. The most part of us esteem the Preaching of the Word as an evanishing discourse that amuses us for an hour we look for no more and therefore we find no more we receive it not as the Immortal seed of our Regeneration as the ingrafted Word that is able to save our Souls Oh! learn to Reverence this holy and happy Ordinance of God this word of life and know that they that are not Regenerated and so sav'd by it shall be judg'd by it Not of Corruptible seed It is a main cause of the unsutable and unworthy behaviour of Christians those that profess themselves such that a great part of them either do not know or at least do not seriously and frequently consider what is indeed the Estate and Quality of a Christian how excellent and of what descent their new Nature is therefore they are often to be remembred of this Our Apostle here doth so and by it binds on all his Exhortations Of this New being we have here these two things 1. It s high Original from God begotten again of his word 2. That which so much commends good things its duration and this followes of the other for if the Principle of this life be Incorruptible it self must be so too The word of God is not only a living and ever abiding word in it self but likewise in reference to this New birth and spiritual life of a Christian and so 't is here intended that is spoke of it and therefore called not only an abiding word but Incorruptible seed which expresly relates to Regeneration And because we are most sensible of the good and evil of things by comparison The everlastingness of the word and that spiritual life which it begets is set off by the frailty and shortness of natural Life and all the good that concerns it This he expresseth in the words of Isay in the next Verse Verse 24. For all flesh is as grass and all the glory of man as the flower of Grass the Grass withereth and the flower thereof falleth away IN expressing the vanity and frailty of the natural life of Man it is very agreeing with the subject to call him flesh giving to the whole man the name of his corruptible part both to make the wretched and perishing Condition of this life more sensible and Man the more humble by it For though by providing all for the flesh and bestowing his whole time in the indeavours which are of the flesh's concernment he remembers it too much and forgets his spiritual and Immortal part yet in that over eager care for the flesh in some sense he seems to forget that he is flesh or at least that flesh is perishing because Flesh extending his desires and projects so far for the flesh as if it were Immortal and should alwayes abide to enjoy and use these things as the Philosopher said of his Countrymen upbraiding at once their surfettings and excess in Feasting and their sumptuousness in building that they eat as if they meant to die to morrow and yet built as if they were never to die Thus in Mens immoderate pursuits of earth they seem both to forget that they are any thing else beside flesh and in this sense too to forget that they are flesh that is mortal and perishing they neither rightly remember their Immortality nor their Mortality If we consider what it is to be flesh the naming of that were sufficient to the purpose All Man is flesh But 't is plainer thus All flesh is grass thus in the Psalme he remembred that they were but flesh that speaks their frailty enough but it is added to make the vanity of their estate the clearer a wind that passeth and cometh not again Psal. 78.39 So Psal. 103.15 As for man his dayes are as grass as a flower of the field so he flourisheth For the wind passeth over it and it is gone and the place thereof shall know it no more This natural Life is compar'd even by natural Men to the vainest things and scarce find they things light enough to express it vain and as here called grass so they compar'd the generations of Men to the leaves of trees But the light of Scripture doth most discover this and it is a lesson requires the Spirit of God to teach it aright Teach us sayes Moses Psa. 90. So to number our dayes that we may apply our hearts unto Wisdom and David Psa. 39 Make me to know my life how frail I am So Iam. 4.14 And here it s called grass So Iob. 14.12 Man that is born of a Woman is of few dayes and full of trouble He cometh forth like a flower and is cut down Grass hath its root in the Earth and is fed by the moisture of it and for a while but besides that it is under the hazard of such weather as favours it not or the â—ythe that â—urs is down give it all the forbearance that may be let it be free from both those yet how quickly will it wither of it self Set aside those many accidents the smallest of which is able to destroy our naturall life the diseases of our own bodies and outward violences and casualties that cut down many in their greeness in the flower of their youth the utmost term is not long In the course of nature it will wither Our life is indeed a lighted torch either blown out by some stroake or some wind or if spar'd yet within a while burnes away and will dye out of it self And all the Glory of man That is elegantly added There is indeed a great deal of seeming difference betwixt the outward condition of liâ—e amongst Men shall the Rich and Honourable and beautifull and healthfull go in together under the same name with the baser and unhappier part the poor wretched sort of the world that sâ—em to be born for nothing but sufferings and miseriâ—s At least hath the wise no advantage beyond the fools is all grass make you no distinction no all is grass or if you will have some other name be it so once this is true that all flesh is grass and if that glory that shines so much in your eyes must have a difference then this is all it can have it is but the flower of that same grass somewhat above the common grass in gayness a little comelier and better
a Natural Man so little understands that is the cause of all that Spiritual Light of Grace that a Believer does enjoy No right knowledge of God to Man once fallen from it but in his Son no comfort in beholding God but through him Nothing but just anger and wrath to be seen in Gods lookes but through him in whom he is well pleased The Gospel shews us the Light of the knowledge of God 2 Cor. 4.6 but 't is in the face of Iesus Christ therefore the Kingdom of light oppos'd to that of Darkness Col. 1. is called the Kingdom of his dear Son or the Son of his Love There is a Spirit of Light and Knowledge flowes from Jesus Christ into the Souls of Believers that acquaints them with the Mysteries of the Kingdom of God which cannot otherwise be known And this Spirit of Knowledge is withal a Spirit of Holiness for Purity and Holiness is likewise signified by this Light he remov'd that huge dark body of sin that was betwixt us and the Father and eclips'd him from us the light of his countenance sanctifieth by truth 't is a light that hath heat with it and hath influence upon the affections warmes them towards God and divine things this darkness here is indeed the shadow of death and so they that are without Christ till he visit them are said to sit in darkness and in the shadow of death So this Light is Life Ioh. 1.4 Doth enlighten and enliven begâ—ts new actions and motions in the Soul the right notion that he hath of things as they are work upon him and stir him accordingly discovers a man to himself and lets him see his own Natural filthiness and makes him loath himself and fly from himself run out of himself And the excellency he sees in God and his Son Jesus Christ by this new Light enflames his heart with their Love takes him up with estimation of the Lord Jesus and makes the World and all things in it that he esteemed before base and mean in his eyes Then from this Light arises Spiritual Joy and Comfort so Light signifies frequently as in that of the Psalmist the latter clause expounds the former Light is sowen for the Righteous and joy for the upright in heart As this Kingdom of Gods dear Son that is this Kingdom of Light hath righteousness in it so it hath Peace and Ioy in the Holy Ghost Rom. 14. 'T is a false prejudice the World hath taken up against Religion that 't is a sowr Melancholly thing There is no truly Lightsome and Comfortable life but it All others have what they will they live in darkness and is not that truly sad and comforâ—less Would you think it a pleasant life though you had fine Cloathes and good Dieâ— but never see the Sun and were still kept in a Dungeon with them thus are they that live in Worldly Honour and Plenty but still without God they are in continual darkness with all their injoyments It is true the light of Believers is not here perfect and therefore their joy is not perfect neither sometimes over clouded but the comfort is this that it is an everlasting light it shall never go out in darkness as is said in Iob of the light of the Wicked â—nd it shall within a while be perfected There is a bright morning without a Cloud that shall arise The Saints have not only Light to lead them in their journey but much purer Light at home an Inheritance in Light Colos. 1. The Land where their Inheritance lyeth is full of Light and their Inheritance it self is light For the Vision of God for ever is that Inheritance that City hath no need of the Sun nor of the Moon to shine in it for the glory of the Lord doth lighten it and the Lamb is the light thereof As we said that increated Light is the happiness of the Soul the beginnings of it are our begun happiness they are beams of it sent from above to lead us to the Fountain and fulness of it With thee sayes David is the Fountain of Life and in thy Light shall we see light There are two things spoken of this Light to commend it His Marvellous Light that it is after a peculiar manner Gods and then that is is Marvellous All light is from him the light of sense and that of reason therefore he is called the Father of Lights but this Light of Grace is after a peculiar manner his being a light above the reach of Nature infus'd into the Soul in a supernatural way The light of the Elect World where God specially and graciously recides Natural Men may know very much in natural things and it may be in supernatural things after a natural manner They may be full of School-Divinity and able to discourse of God and his Son Christ and the Mystery of Redemption c. and yet want this peculiar light by which Christ is known to Believers they may speak of him but 't is in the dark they see him not and therefore they love him not the light they have is as the light of some things that shine only in the night a cold Glow-worm-light that hath no heat with it at all Whereas a Soul that hath some of His Light Gods peculiar Light communicated to it sees Jesus Christ and loves and delights in Him and walks with Him A little of this light is worth a great deal yea more worth than all that other common speculative and discoursing knowledge that the greatest Doctors can attain unto 't is of a more excellent kind and original 't is from Heaven and ye know that one beam of the Sun is more worth than the light of ten thousand Torches together 't is a pure undecaying Heavenly light whereas the other is gross and earthly be it never so great and lasts but a while Let us not therefore think it Incredible that a poor unletter'd Christian may know more of God in the best kind of knowledge than any the wisest and Learnedest natural Man can do for the one knowes God only by Mans Light the other knowes him by his own light and that 's the only right knowledge as the Sun cannot be seen but by its own light so neither can God be savingly known but by his own revealing Now this Light being so peculiarly Gods no marvel if it be Marvellous the common light of the world is so though because of its commoness we think not so The Lord is Marvellous is Wisdom in Power in all his works of Creation and Providence But above all in the workings of his Grace This Light is unknown to the World and so Marvellous in the rareness of beholding it that there be but a few that partake of it And to them that see it is Marvellous because in it they see so many excellent things that they knew not before As if a Man were born and brought up till he came to years of understanding in a Dungeon where
intreat you as you love your selves to abstain from fleshly lusts that war against your Souls And what is our purpose when we exhort you to believe and repent but that you may be happy in the forgiveness of your sins Why do we desire you to embrace Christ but that through him ye may have everlasting life Howsoever you take these things 't is Our Duty uncessantly to put you in mind of them and to do it with much love and tenderness of affection to your Souls not only pressing you by frequent warnings and exhortings but also by frequent Prayers and tears for your Salvation Abstain 'T was a very wise abridgment that Epictetus made of Philosophy into those two words bear and forbear These are truly the two main Duties that our Apostle recommends to his Christian Brethren as in this Epistle 'T is one and the same strength of Spirit that raises a Man above both the troubles and pleasures of the World and makes him despise and trample upon both We have first briefly to explain what these fleshly lusts mean then to consider the exhortation of abstaining from them Unchast desires are particularly called by this name indeed but to take it for these only in this place is doubtless too narrow That which seems to be the true sense of it here takes in all undue desires and use of Earthly things and all the corrupt affections of our carnal minds Now in that sense these fleshly lusts comprehend a great part of the body of sin all those three the Worlds acccursed Trinity 1 Ioh. 2. are under this name here of fleshly lusts A crew of base imperious Masters they are to which the Natural Man is a slave serving divers lusts Some more addicted to the Service of one kind of lust some of another But all in this unhappy that they are Strangers yea Enemies to God and as the bruite Creatures Servants to their flesh either beasts of the field as covetous with their eye still upon the earth or voluptuous swiming in pleasures as the Fishes of the Sea or Fowls of the air in vain ambition All the strifes that are rais'd about these things all malice and envyings all bitterness and evil speaking which are works of the flesh and tend to the satisfying of its wicked desires we are here requested to abstain from To abstain from these lusts is to hate and fly from the very thoughts and first motions of them and if surpris'd by those yet to kill them there that they bring not forth And to suspect our selves even in those things that are not sinful and to keep afar off from all inducements to those polluted wayes of sin In a word the serving of our flesh either in things forbidden us as unjust gain or unlawful pleasures c. And withal from immoderate desire of and delighting in any earthly thing although such as is lawful yea necessary in some degree to desire and use them to have any feverish pressing thirst after gain even just gain or after earthly delights though lawful is to be guilty of those fleshly lusts and a thing very unbeseeming the dignity of a Christian they that are cloath'd in Scarlet to embrace a Dunghil is a strange sight therefore the Apostle having so cleared that immediately before hath the better reason to require this of them that they abstain from fleshly lusts Let their own slaves serve them you are redeem'd and deliver'd from them a free People yea Kings and suits it with Royal dignity to obey vile lusts You are Priests consecrated to God and will you tumble your selves and your precious Garments in the Mire It was a high speech of a Heathen that he was greater and born to greater things than to be a servant to his body how much more ought he that 's born again say so Being born Heir to a crown that fadeth not Again as the honour of a Christians estate is far above this baseness of serving his lusts so the happiness and pleasantness of his Estate sets him above the need of the pleasures of sin He said before if ye have tasted that the Lord is gracious desire the sincere Milk of the Word desire that word wherein you may taste more of his graciousness and as that fitly urgeth the appetites desire of the word so it is strong to perswade this abstinence from fleshly lusts yea the disdain and loathing of them if you have the least experience of the sweetness of his love have but tasted of the Crystal River of his pleasures the muddy pudle pleasures of sin will be hateful and loathsome to you yea the best earthly delights that are will be disrelish'd and unsavoury to your taste The imbittering the breasts of the World to the Godly by afflictions doth something indeed to their weaning from them but the breasts of consolation that are given them in their stead weans much more effectually The true reason why we remain Servants to these Lusts some to one some to another is because we are still Strangers to the Love of God and those pure pleasures that are in him Though the Pleasures of this Earth be poor and low and most unworthy our pursuit yet so long as Men know of no better they will stick by those they have such as they are The Philosopher gives this as the reason why Men are so much set upon sensual Delights because they know not the higher pleasures that are proper to the soul and they must have it some way 'T is too often in vain to speak to Men in this to follow them with the Apostles intreaty I beseech you abstain from fleshly lusts unless they that are spoke to be such as he speaks of in the former words such as have obtained mercy and have tasted of the graciousness and love of Christ whose loves are better then Wine Oh that we would seek the knowledge of this love for seeking it we should find it and finding it no force would need to pull the delights of sin out of our hands we would throw them away of our own accord Thus a Carnal mind prejudices it self against Religion when it hears that it requires an abstinence from fleshly lusts bereaves Men of their mirth and delight in sin But they know not that it is to make way for more refin'd and precious delights there is nothing of this kind taken from us but by a very advantageous exchange 't is made up in the World ye shall have affliction but in me ye shall have Peace Is not want of the Worlds peace abundantly paid with peace in him Thus fleshly lusts are cast out of the hearts of Believers as Rubbish and trash to make room for Spiritual comforts we are barr'd fellowship with the unfruitful works of darkness to the end we may have fellowship with God and his Son Jesus Christ this is to make Men eat Angels food indeed as was said of the Manna The serving of the flesh sets Man below
we owe Honour to all is nothing but a conformity to this inward temper of mind for he that inwardly despiseth none but esteemeth the good that is in the Lowest at least that they are men and loves them as such will accordingly use no outward sign of disdain of any will not have a scornful Eye nor a reproachful tongue to move at any not the meanest of his servants nor the worst of his Enemies but on the contrary will acknowledge the good of every Man and give unto all that outward respect that is convenient for them and that they are capable of and be ready to do them good as he hath opportunity and ability But in stead of walking by this rule of honouring all Men. What is there almost to be found amongst Men but a perverse proneness to dishonour one another and every Man ready to dishonour all Men that he may honour himself reckoning that what he gives to others abates of himself and taking what he detracts from others as good booty to make up himselfe Set Mens own interest aside and that common Civility that for their own Credit they use one with another and truly there will be found very little of this real respect to others out of their obedience to God and love to Men tendring their esteem and good Name and their wellfare as our own For so the rule is but mutual disesteem and Defaming filling almost all Societies And the bitter root of this Iniquity is that wicked accursed self love that dwells in us every Man is naturally his own grand Idol would be esteem'd and honoured by any means and to magnifie that Idol selfe kills the good Name and esteem of others in sacrifice to it Hence is the narrow observing Eye and broad speaking tongue upon any thing that tends to the dishonour of others and where other things fail the disdainful upbraiding of their Birth or Calling or any thing that comes next to hand that serves for a reproach And hence arises a great part of the jarrs and strifes amongst Men the most being drunk with an over weening opinion of themselves and the Worthlessest most A fool sayes Solomon is wiser in his own conceit then ten Men that can render a reason and not finding others of their mind this frets and troubles them they take the ready course to deceive themselves for they look with both Eyes on the failings and defects of others and scarce give their good half an Eye on the contrary in themselves they study to the full their own advantages and their weaknesses and defects as he sayes they skip over as Children do the hard words in their lesson that are troublesome to read and making this uneven parallel what wonder the result be a gross mistake of themselves Men miscount themselves at home they reckoning that they ought to be regarded and their mind should carry it and when they come abroad and are cross'd in this this puts them all out of frame But the humble man as he is more conform to this Divine Rule so he hath more Peace by it for he sets so low a rate upon himself in his own thoughts that 't is scarce possible for any to go lower in judging of him and therefore as he payes due respect to others to the full and so gives no ground of quarrel that way so he challenges no such debt to himself and thus avoids the usual contests that arise in this Only by Pride comes contention sayes Solomon a Man that will walk abroad in a crowded Street cannot chuse but be often justled but he that contracts himself passes through more easily Study therefore this excellent Grace of Humility not the Personated acting of it in appearance which may be a chief agent for Pride but true lowliness of mind to be nothing in your own Eyes and content to be so in the Eyes of others Then will you obey this Word you will esteem as is meet of all Men and not to be troubled though all Men disesteem you As this Humility is a precious Grace it is the preserver of all other graces and without it if they could be with out it they were but as a Box of precious Powder carried in the wind without a cover in danger to be scatter'd and blown away If you would have Honour there 's an ambition both allow'd you and worthy of you whosoever you are Rom. 2.7 2 Cor. 4. other honour though it have the Hebrew Name from weight is all too Light and weighs onely with cares and troubles Love the Brotherhood There is a love as we said due to all included under that word of honouring all but a peculiar love to our Christian Brethen which the Apostle Paul calls by a like word the Houshold of Faith Christian Brethren are united by a threefold cord two of them common to other Men but the third the strongest and theirs peculiarly their Bodies descended of the same Man and their souls of the same God but their new life by which they are most entirely Brethren is deriv'd from the same God-Man Jesus Christ yea in him they are all one body receiving life from him their glorious head who is called the first born among many Brethren and as his unspeakable love was the source of this New being and Fraternity so out of question it cannot but produce indissolluble love amongst them that are partakers of it The Spirit of Love and concord is that Precious Oyntment that runs down from the Head our great High Priest to the skirts of his Garment The life of Christ and this Law of Love is combin'd and cannot be sever'd Can there be enmity betwixt those hearts that meet in him Why do you pretend your selves Christians and yet remain not only Strangers to this Love but most contrary to it Biters and Devourers one of another and will not be convinced of the great guiltiness and uncomliness of Strifes and Envyings amongst you is this the badge that Christ hath left his Brethren to wrangle and maligne one another Doe you not know on the contrary that they are to be known by mutual Love By this shall all Men know that you are my Disciples if you love one another How often doth that Beloved Disciple press this he drank deep of that wellspring of Love that was in the Breast on which he leaned and if they relate right he died exhorting this Love one another Oh that there were more of this Love of Christ in our hearts arising from the sense of his Love to us and that would teach this Mutual Love more effectually which the Preaching of it may set before us but without that the other cannot work it within us Why do we still hear these things in vain Do we believe what the Love of Christ did to us and suffer'd for us And will we do nothing for him not forgive a shadow a fancy of Injurie much less a real one for his sake And love him that
that all the Torments of the cross and revilings of the multitude that as it were rack't him for some answer yet could draw no other from him but this father forgive them for they know not what they do But for those to whom this mercy belong'd not the Apostle tells us what he did in stead of Revilings and Threatnings he committed all to him that judgeth righteously And this is the true method of Christian patience that which quiets the mind and keeps it from the boyling Tumultuous thoughts of revenge to turne the whole matter into Gods hand to resign it over to him to prosecute when and as he thinks good Not as the most that had rather if they had power do for themselves and be their own avengers and because they have not power do offer up such bitter curses and prayers for revenge unto God as are most hateful to him and are far from this calm and holy way of committing matters to his judgment The common way of referring things to God is indeed impious and dishonourable to him being really no other but a calling of him to be a Servant and executioner to our passion We ordinarily mistake his justice and judge of it according to our own precipitant distemper'd minds If wicked Men be not cross'd in their designes and their wickedness evidently crush'd just when we would have it we are ready to give up the matter as desperate or at least abate of those confident and reverent thoughts of divine justice that we owe him Howsoever things go this ought to be fixed in our hearts that he that sits in Heaven judgeth righteously and executes that his righteous judgement in the fittest season We poor wormes whose whole life is but an hand-breadth in it self and is as nothing unto God we think a few months or years a great matter but to him that inhabites Eternity a thousand years are but as one day as our Apostle teaches us Our Saviour in that time of his Humiliation and Suffering committed himself and his cause for that is best express'd in that nothing is express'd but he committed and the issue shall be that all his enemies shall become his footstool and he himself shall judge them But that which is given us here to learn from his carriage toward them in his Suffering is that quietness and moderation of mind even under unjust Sufferings make us like him Not to reply reproach with reproach as our custom is to give an ill word for another or two for one to be sure not to be behind Men take a pride in this and think it ridiculous simplicity to suffer and this make strifes and contention so abound but 't is a great mistake you think it greatness of spirit to bear nothing to put up no wrong Whereas it is indeed great weakness and baseness 't is true greatness of Spirit to despise the most of those things that set you usually on fire one against another especially being done after a Christian manner 't were a part of the Spirit of Christ in you and is there any Spirit greater than that think you Oh! that there were less of the Spirit of the Dragon and more of that Spirit of the Dove amongst us Our obligement to the example of Christ besides its own excellency is in these two things in the words 1. The intendment of his behaviour for this use to be as an example to us 2. Our Interest in him and those his Sufferings wherein he so carried himself Leaving us an Example c. He left his footsteps as a Copy as the word is to follow every step of his a letter of this Copy and particularly in this point of Suffering he writ us a pure and perfect Copy of obedience in clear and great letters in his own blood His whole life is our Rule not his Miraculous works his footsteps walking on the Sea and such like are not for our following But his obedience and Holiness and Meekenss and Humility are our Copy which we should continualy study The shorter and more effectual way they say of teaching is by example but above all this matchless example is the happiest way of teaching He that followes me sayes he shall not walk in darkness He that aimes high shoot's the higher for 't though he shoot not so high as he aimes This is that which ennobles the Spirit of a Christian the propounding of this our high Patterne the example of Jesus Christ. The Imitation of Men in worthless things is low and servile the Imitation of their vertues is commendable but if we seek no higher 't is both imperfect and unsafe The Apostle St. Paul will have no Imitation but with regard to this Supreme Patterne be ye follewers of me as I am of Christ One Christian may take the example of Christ in many things in another but still examining all by the Original primitive Copy the footsteps of Christ himself following nothing but as it conformes with that and looking most on him as both the perfectest and most effectual example Heb. 12.2 there is a cloud of wittnesses and examples but look above them all to him that is as high above them as the Sun is above the clouds As the way is better a lively one indeed so there is this advantage in the Covenant of grace that we are not left to our own skill for following of it but taught by the Spirit In the delivery of the Law God shewed his glory and greatness by the manner of it but the Law was written only in dead Tables but Christ the living Law teaches by obeying it how to obey it and this is the advantage of the Gospel that the Law is Twice written over unto believers first in the example of Christ and then inwardly in their hearts by his Spirit There is together with that Copy of all grace in him a Spirit deriv'd from him enabling believers to follow him in their measure they may not only see him as the only begotten Son of God full of grace and truth as it is Io. 6. But as there it followes they receive of his fulness grace for grace The love of Christ makes the Soul delight to converse with him and converse and Love together makes it learn his behaviour as Men that live much together especially if they do much affect one another will insensibly contract anothers habitudes and customes The other thing obliging us is our interest in him and his Sufferings he suffer'd for us and this the Apostle returnes to Ver. 24. Observe only from the Tye of these two that if we neglect his example set before us we cannot enjoy any right assurance of his suffâ—ring for us but if we do seriously endeavour to follow him then we may be perswaded of life through his death and those steps of his wherein we walk will bring us ere long to be where he is Verse 24. Who his own self bare our sins in his own Body on the Tree