was all the Righteousness he had while he was a Pharisee and this he accounts dung and loss for the excellency of the knowledge of Iesus Christ our Lord i. e. for the sake of the Gospel which is the knowledge of Christ as you hear'd above which contains a more excellent and perfect Righteousness than the Law did and that he might win Christ i. e. that he might attain to an Evangelical Righteousness such as Christ was the Preacher and example of and that he might be found in him not having his own Righteousness which is of the law that at the last day he might appear to be a sound and sincere Christian whose righteousness does not consist only in some external observances or an external Conformity to Gods Law but that which is through the Faith of Christ the Righteousness which is of God by Faith i. e. that inward and vital principle of holiness that new nature which the Gospel of Christ requires of us and which this Christian Faith will work in us which is a Righteousness of Gods own chusing which he commands and which he will reward To confirm all this we must observe a double Antithesis in the words the Righteousness of the law is opposed to the Righteousness which is by the Faith of Christ and my own Righteousness opposed to the Righteousness of God now the surest way to understand the meaning of this is to consider how these phrases are used in Scripture The Righteousness of the law as you have already hear'd is an external Righteousness which consists in washings and purifications and Sacrifices or an external Conformity to the moral Law the Righteousness which is by the Faith of Christ is an Internal Righteousness which consists in the renovation of our minds and Spirits in the government of our thoughts and passions which is therefore called being born again and becoming new Creatures and rising again with Christ and putting off the old man and being renewed in the spirit of our minds and putting on the new man which after God is created in Righteousness and true Holiness The meaning of all which phrases is that that Righteousness which God requires of us under the Gospel must be an inward principle of love and obedience which changes our natures and transforms us into the image of God as much as if we were born again and made new Creatures Hence St. Paul tells us that the reason why God sent Christ into the World in our nature to die as a Sacrifice for our sins and to confirm and seal the new Covenant with his blood was that the righteousness of the law might be fulfilled in us who walk not after the flesh but after the spirit Rom. 8. 3 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the righteousness of the law that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as St. Chrysostom expounds it that which the law was designed to work in them but was found too weak to effect it by reason of the greater power and prevalency of sin i. e. the inward holiness and purity of mind which was represented and signified by those external Ceremonies of Circumcision washing purifications and Sacrifices this was the design of the Gospel to work in us that internal holiness and purity which is the perfection and accomplishment of the Typical and Figurative Righteousness of the Law I know very well that this place is expounded of the imputation of Christs Righteousness that we fulfil the Righteousness of the Law not personally but imputatively but what reason can there be assigned for this besides that they will expound Scripture so which no man can help for is there any mention here of the Righteousness of Christ that he fulfilled all Righteousness for us and that his Righteousness is imputed to us and so we fulfil the Righteousness of the law in him And we ought to consider how consistent such an interpretation is with the Apostles design which is to show the great vertue and efficacy of the Gospel in delivering us from the power of sin which the law could not effect The law of the Spirit of life in Christ Iesus that divine and spiritual law which Christ hath given us which governs our minds and spirits and is the principal of a new spiritual life makes us free from the law of sin and death from the power and dominion of sin which is called a law and the law in our members warring against the law of our minds Rom. 7. 21 23. for what the law could not do in that it was weak through the flesh what the law could not do i. e. govern our minds and passions deliver us from the law of sin and death from the Power and Dominion of our lusts this God effected by sending Christ into the World to publish the Gospel to us and to confirm all those great promises and threatnings contained in it with his own blood That the righteousness of the law might be fulfilled in us who walk not after the flesh but after the Spirit how can imputation come in here What pretty sense would this make of the Apostles Argument The Law was too weak to make men throughly good to conquer their love to sin and to reform their hearts and lives and therefore God sent his Son into the World What for To give them better laws and more excellent promises and more powerful assistances to do good No by no means but to fulfil all righteousness for them that they may fulfil the righteousness of the law not by doing any thing themselves but by having all done for them by having this perfect Righteousness of Christ imputed to them there was no reason surely to abrogate the law of Moses for this end it might have continued in full force still and have been as available to Salvation as the Gospel is with the supplemental Righteousness of Christ But the weakness of the law which the Apostle complains of was not the want of an imputed Righteousness which might have been had as well under the Law as under the Gospel if God had pleased but a want of strength and power to subdue the sinful appetites of men it was weak through the flesh by reason of the greater prevalency of sensual lusts which the law could not conquer and therefore the Gospel of our Saviour must supply this defect not by an imputed Righteousness but by an addition of greater power to enable men to do that which is good to fulfil the external righteousness of the law by a sincere and spiritual obedience Much to the same purpose the Apostle discourses in Rom. 7. Ver. 4 5 6. Wherefore my Brethren you also are become dead to the law by the body of Christ who put an end to that imperfect dispensation by his death that you should be marryed to another even to him who is raised from the dead that we should bring forth fruit unto God for when we were in the flesh under that carnal and fleshly dispensation of the
renounce the authority of our Head and Husband now as it is in an Army should any Captain revolt from his Prince the Souldiers under his Command are not bound to turn Rebels because their Leader is so or should a whole Troop or Regiment conspire in the Treason no particular Souldier is obliged to continue in the Company or submit to the Government of Rebels no more than he is obliged to be a Rebel the same reason holds good as to Christian Societies if any particular Church apostatize from the Faith of Christ we are then under the same necessity of deserting their Communion as we are of obeying the Laws and submitting to the Authority of our Lord and Master but nothing less than this can justifie a separation while the Church is subject to Christ we must be subject to the Church while the fundamental Laws of his spiritual Kingdom are observed and his Institutions reverenced and the great ends of his Religion advanced to separate from such a Church is to separate from the Body of Christ for our Union to Christ consists in a subjection to his Authority and it is plain that we disowne his Authority when we reject those who act by his Authority Now this Political Union betwixt Christ and his Church may be either only external and visible and so hypocrital Professors may be said to be united to Christ or true and real which imports the truth and sincerity of our obedience and subjection to our Lord and Master For since Christianity is become the Religion of Nations and is entailed on us by our Ancestors as part of our inheritance is received into the Laws and Constitutions of Kingdoms and made a great Instrument of Civil Government it is too often seen that many men undertake this Profession only as the Mode and Fashion of their Country to avoid singularity and to serve a worldly interest And thus the Christian Church is filled with Hypocrites and visible Professors who are great Strangers to the life and spirit of the Holy Iesus while some under the name of Christians practise all the villanies of the Heathen World and live in a publick defiance to the Laws of that Religion they pretend to owne others make a fair show of external conformity to the Laws and Constitutions of this spiritual Kingdom and conceal their impurities under some glorious and pompous form of Religion and pass for very good Christians when they are no better than disguised Hypocrites and this makes it necessary to distinguish between a meer external and real Union between those who do no more than make a visible profession of Christianity and those who are true and sincere Christians Earthly Princes can exact only an external conformity to their Laws because they can take no cognizance of the secret workings of mens minds and the end of their Government is attained in the preservation of publick peace and order But the spiritual Kingdom of our Lord is of another nature which requires not only an external and visible subjection to Christ our Head and Husband and a visible Union to the Christian Church but the homage and obedience of the Soul the government of our thoughts and passions the renovation of our minds and spirits We must be born again of Water and of the Spirit if we would enter into the Kingdom of God Ioh. 3. 5. That is before we can be the Disciples of Christ the Subjects of his spiritual Kingdom which is in Scripture called the Kingdom of God and the Kingdom of Heaven we must be born of water must make a publick profession of our Faith in Christ and obedience to Him in our Baptism but this is not sufficient unless we be born of the Spirit too that is unless our minds and spirits become subject to Christ unless our Faith in Christ and subjection to Him be sincere and hearty do govern all the motions and desires of our Souls and make us really such as we pretend to be which is called Being born of the Spirit because all Christian Graces and Vertues are in Scripture attributed to the Spirit of God as the Author of them Hence the Apostle tells us that In Christ Iesus nothing availeth but a new Creature that is that none are true Subjects of Christ such as shall be rewarded by Him but those whose minds and spirits are transformed into the love of vertue and goodness Now as a visible Profession of Christianity is the Foundation of this external-political Union betwixt Christ and his Church so this new Nature is the Foundation of a real and spiritual Union and this the Scripture represents to us under several notions First by the subjection of our minds and spirits to Christ as our spiritual King when we put our Souls as well as Bodies under his Government and Conduct hence Christ is said to dwell in our hearts by faith Eph. 3. 17. that is to have the sole Command and Empire of our wills and affections to govern our hearts as a man does the house in which he dwells And thus all those Metaphors which signifie our subjection to Christ must be expounded of the subjection of our Souls and Spirits to Him as well as the outward conformity of our actions because Christ is a spiritual King who rules and governs hearts as earthly Princes govern the bodies of their Subjects our subjection to him ought to begin in the Soul in a sincere acknowledgment of his Power and Authority in a stedfast belief of his Doctrines and Revelations and in a chearful and willing obedience to his Laws such a subjection as a Wife ought to yield to her Husband and Members to their Head the effect of a free choice not a feigned or forced compliance Secondly By a participation of the same nature which is the necessary effect of the subjection of our minds to him for the Gospel of our Saviour is the truest image of his mind he transcribed his own nature into his Laws and therefore a sincere obedience to his Laws is a conformity to his Nature Hence is that exhortation That the same mind be in us which was in Christ Iesus Phil. 2. 5. and to be his Disciples is to learn of him who was meek and lowly in mind Matth. 11. 29. Hence also our Union to Christ is described by having the Spirit of Christ. Rom. 8. 9. If any man have not the Spirit of Christ he is none of his that is unless he have the same temper and disposition of mind which Christ had which is called having the Spirit of Christ by an ordinary figure of the cause for the effect for all those vertues and graces wherein our conformity to Christ consists are called the fruits of the Spirit the fruit of the Spirit is in all goodness righteousness and truth Eph. 5. 9. and therefore what the Apostle in that place calls having the Spirit of Christ in the next verse he expresses by if Christ be in you i. e. if you
be possest with the same love of vertue and goodness which appeared so eminently in him which is much to the same sense with that expression of Christs being formed in you Gal. 4. 19. My little Children of whom I travel in birth again till Christ be formed in you that is till you be thoroughly instructed in the Doctrine and Religion of Christ and are thereby moulded into his likeness and image Hence in the 1 Cor. 6. 17. the Apostle tells us He that is joyned to the Lord is one Spirit that is herein consists our Union to Christ that we have the same temper of mind which he had for there can be no Union betwixt Souls and Spirits without this that they are acted by the same Principles and love and chuse the same things bodies are united by an external adhesion of parts but Souls by an harmony and consent of wills This makes two one Spirit when there is a perfect likeness of disposition when they agree in the same designs as much as if the same Soul animated them both when we love God and men as our Saviour did when we are meek and humble and patient and contented as he was we are as closely united to him as if he dwelt in us and we in him as if we had but one Spirit in us both But Thirdly there is a closer Union still which results from this which consists in a mutual and reciprocal love When we are transformed into the image of Christ he loves us as being like to him and we love him too as partaking of his nature He loves us as the price of his blood as his own workmanship created to good works and we love him as our Redeemer and Saviour Now love is the great Cement of Union which unites interests and thereby does more firmly unite hearts hence when our Saviour had told his Disciples At that day ye shall know that I am in my Father and you in me and I in you Joh. 14. 20. he explains the meaning of it in v. 21. He that hath my Commandments and keepeth them he it is that loveth me and he that loveth me shall be loved of my Father and I will love him and manifest my self unto him That is God and Christ and Christians are all united by a mutual and reciprocal love founded on a likeness of dispositions and actions on obedience to those Laws which are but a Copy of the Original Holiness of God and of the life of Christ. To the same purpose Christ prays for his Disciples Ioh. 17. 21. that they may be one as thou Father art in me and I in thee that they also may be one in us Which refers to their agreement in doctrine and love Thus according to the Scripture phrase love makes us one with God and Christ and with each other Fourthly This Union is exprest in Scripture by resembling the Christian Church to Gods Temple wherein he dwells as formerly he did in the Temple at Ierusalem while that typical and ceremonial Worship was in force God was pleased to dwell in a Temple made with hands there he placed the Symbols of his Presence from thence he gave forth his Oracles there he received their Sacrifices and Oblations and returned an answer to their prayers But since Christ hath introduced a more manly and spiritual Worship God dwells no longer in a Temple of wood and stones by such visible signs of his presence as formerly he did but hath chosen the society of devout minds and pure souls for the place of his residence and abode Thus in the 1 Cor. 3. 16. Know you not that ye are the Temple of God and that the Spirit of God dwelleth in you and Chap. 6. vers 19. Know you not that your body is the Temple of the Holy Ghost which is in you which ye have of God and 2 Cor. 6. 16. Ye are the Temple of the living God as God hath said I will dwell in them and walk in or among them and I will be their God and they shall be my people To the same purpose we find in Rev. 21. 3. that after the description of the Holy City the New Ierusalem coming down from God out of Heaven which signifies the state of the Christian Church there was heard a great voice out of Heaven saying Behold the Tabernacle of God is with men and he will dwell with them and they shall be his people and God himself shall be with them and be their God Now all this must be expounded in allusion to the Temple at Ierusalem that as the Temple was the place of Gods peculiar presence with that people signifying that he was always ready at hand to assist them in their distress to supply their wants to defend them from their enemies to hear all the pious prayers they put up to him that is that he would be their God and they should be his people as the Apostle expounds it thus it is now with the Christian Church they are the only society of men whom God hath a peculiar regard for with whom he is always present whom he protects and defends by a vigilant and more particular providence whom he hath chosen for his peculiar people to dwell among them And as in the Temple God placed the Mercy-seat and the Cherubims as Emblems of his Majesty and Presence for which reason he is so often said to dwell betwixt the Cherubims so he hath now bestowed his holy Spirit on the Christian Church which is a surer pledge of his dwelling among them than those Types and Shadows were as the Apostle speaks Know ye not that ye are the Temple of God and that the Spirit of God dwelleth in you or among you that is this is a sufficient evidence that ye are the Temple of God in that God hath given his Spirit to dwell with you which primarily refers to those extraordinary gifts of the Spirit which God in that Age bestowed on the Christian Church this was the true Shecinah or divine glory resting on them for which reason he is called the Spirit of Glory 1 Pet. 4. 14 The Spirit of Glory and of God resteth on you that is that Spirit of God which is the visible manifestation of his glory in the Christian Church of which that visible glory which sometimes filled the Jewish Tabernacle was an Emblem Hence S. Paul tells us that the glory of the new Covevant which is the ministration of the Spirit which was confirmed by such miraculous and plentiful effusions of the holy Spirit did far exceed the glory of the first Covenant written and engraven in stones though that was so glorious that the Children of Israel could not stedfastly behold the face of Moses because of the glory of his countenance 2 Cor. 3. 7 8. for this was a glorious manifestation of a divine Presence with the Church that God did indeed dwell with them and walk among them and though these extraordinary gifts are now ceased yet
Law of Moses the motions of sin which were by the Law which grew more boisterous and unruly by the prohibitions of the law v. 8. did work in our members to bring forth fruit unto death i. e. did betray us to those wicked actions which end in Death but now we are delivered from the law that being dead in which we were held that we should serve in newness of the Spirit and not in the oldness of the letter So that the reason why the Law of Moses was abrogated was because it could not make men good It nursed them up in a ritual and external Religion taught them to serve God in the letter by Circumcision and Sacrifices or an external Conformity to the letter of the law But the Gospel of Christ alone teacheth us to worship God with the Spirit to offer a reasonable Sacrifice to him to fulfil the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all that internal Righteousness of which those legal Ceremonies were the Signs and Sacraments This is the plain meaning of the Apostle which can never be reconciled with an imputed Righteousness which would make his argument foolish and absurd and therefore in other places he tells us what little reason we have to be so zealous for the law of Moses since we have the perfection of it in the Gospel what need is there of the Circumcision of the flesh which the law required when in the Gospel we have that Circumcision made without hands in putting off the body of the sins of the flesh by the Circumcision of Christ which is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the perfection of that fleshly Circumcision What need is there of legal washings and purifications when they are all eminently fulfilled in the washing of Regeneration in the Gospel Baptism Thus we are compleat in Christ who hath perfectly instructed us in the will of God and instituted such a Religion as is the perfection of all external Ceremonies Col. 2. Ver. 10 11 12. We must now offer a nobler Sacrifice than the law of Moses commanded not the Sacrifices of dead Beasts but of a living and active Soul Rom. 12. 1. Hence Christ is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the end of the law i. e. the perfection and accomplishment of the law as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies for righteousness to them that believe Rom. 10. 4. That is the Gospel of Christ requires that righteousness of us which the law did only typifie and represent that holiness and purity of mind which is the perfection of all legal righteousness for that Christ should be made the end of the law for righteousness by the imputation of his righteousness to us hath no foundation in the Text. The Apostle explains what he means by this in the following Verses where he gives us a description of the righteousness of the law and the righteousness of Faith The righteousness of the law is an external Conformity to the letter of the Law The man that doth them shall live in them i. e. shall enjoy all those temporal blessings of the Land of Canaan which were promised to the observance of the Law but the righteousness of Faith is a firm and stedfast belief of the Divine Authority of Christ that he is the Lord and more particularly a belief of his Resurrection from the dead as the last and great confirmation which God gave to the Divinity of Christs Person and Doctrine This is that Faith that overcomes the World and purifies the heart and transforms us into the likeness of God which is the perfection of all the ritual righteousness of the Law Upon this account Christ is said to be made unto us righteousness 1 Cor. 1. 20. But of him are you in Christ who of God is made unto us Wisdom and Righteousness and Sanctification and Redemption i. e. he is the Author of all this to us He is our Wisdom as he is our great Prophet and Teacher who instructs us in true Wisdom Our Righteousness as we are justified by Faith in him by a sincere belief of his Gospel which is the only Righteousness acceptable to God Our Sanctification because the law of the spirit of life in Christ Iesus makes us free from the law of sin and death that Divine and Spiritual law of Faith conquers the Power and Dominion of sin which the law of Moses could not do and our Redemption as by these means he hath deliver'd us from the bondage and pedagogie of the Jewish Law from the Idolatrous Customs of the Heathens and the Tyranny of wicked Spirits and from the wrath of God which is the just merit and desert of sin Thus you see how the Apostle opposes the righteousness of the law to the righteousness of Faith not as an Inherent and Personal to an Imputed Righteousness but as an External and Ritual to an Inherent real and substantial Righteousness this is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the foundation of all other mistakes in this matter that by the righteousness of the law and the righteousness of works most men understand an internal holiness the Conformity of our hearts and lives to all moral Precepts and Rules of a good life and then conclude that if this Righteousness will not please God nothing but an Imputed Righteousness can though I should rather have concluded that nothing can but the truth is the Righteousness of the Law and of Works in the New Testament signifies only an external Righteousness which cannot please God and that internal holiness which they call the righteousness of the Law is that very Righteousness of Faith which the Gospel commands and which God approves and rewards and this Imputed Righteousness is no where to be found that I know of but in their own fancies Let us now consider in what sense the Apostle opposes his own Righteousness to the Righteousness of God not having mine own Righteousness but the Righteousness which is of God by Faith and there is no great difficulty in this for the Apostle himself tells us that by his own righteousness he means the righteousness of the law and by the Righteousness of God the Righteousness of Faith And be found in him not having mine own righteousness which is of the law but that which is through the Faith of Christ the Righteousness which is of God by Faith and what that is you have already heard thus in Rom. 10. 3. For they being ignorant of Gods Righteousness and going about to establish their own righteousness have not submitted to the Righteousness of God where their own righteousness which the Jews so obstinately adhered to was the righteousness of the law and the Righteousness of God which they were ignorant of and would not submit to was the Righteousness of Faith for this was the great controversie between the Jews and Apostles which is the subject of this Epistle whether men were to be justified by the law of Moses or by the Gospel of Christ by a legal or Evangelical Righteousness as
never come And when the Soul hath this particular call suppose it should suspect this call for a delusion what course can it take to satisfie it self that this is the call of the spirit of God and not the cheat and imposture of an enthusiastick fancy truly none that I know of if this calling by name will not satisfie it there is no other way but to call for the Book of Election and see whether its name be enrolled there the best of it is that all that are called must come and therefore they need inquire no further But secondly Though we know not how to get into Christ it would be some comfort to know that we are in him but this is as impossible as the other as the only foundation of our Faith in coming to Christ according to these mens notions is this special and particular call of the Spirit so the only infallible assurance any one can have that he is in Christ is the testimony of the Spirit that Spirit of adoption which teaches us to cry Abba Father and yet God does not afford this testimony of the Spirit to all but suffers many good Christians to walk in darkness and hides his face from them and conceals the evidences of his eternal love for no other reason but because they are desirous of it and would be quiet if they should know it this is somewhat hard measure but suppose you have or think you have this testimony of the Spirit how can you be sure that it is not a cheat and delusion the imposture of the Devil or of your own self-flattering imaginations To satisfie this scruple we are directed to marks and evidences and thus this infallible assurance from the testimony of the Spirit must in its last resolve be founded upon some moral evidence as it is with the Church of Rome who after a great noise and cry of infallibility are at last forc't to resolve their Faith into some motives of credibility or to dance round in an endless circle Well but let us consider what are the marks and evidences of our being in Christ and now you must inquire whether you have the Spirit of Christ and it is just as easie to know this as whether you be in Christ But are you true Believers is your Faith of the right stamp is it wrought by the Almighty Power of God or is it such an easie common presumptuous false Faith as that which is in the generality of men and this is as easie to know as either of the former for if there be such a false presumptuous Faith as takes Christ when he does not belong to us and rests and relies on Christ only for pardon life and Salvation and yet shall never have Christ how shall we know whether our Faith be true and genuine such as will make Christ ours and the answer to this brings us to that great mark of sanctification you must consider the effects of Faith doth it purifie your heart doth it overcome the World doth it work by love if any man be in Christ he is a new Creature are you then new Creatures is the state of your person changed from a Child of wrath to an Heir of Grace which is the thing to be proved or is your nature changed do you not think speak act as you did before do ye walk in newness of life c. have you crucified the flesh with its affections and lusts do you bring forth fruit as every branch in Christ which is not rejected by him doth that is you must prove your justification by your sanctification your Faith by your Works It must be acknowledged that these are some of those marks and Characters which the Scripture gives of good Christians by which we may as certainly know what our state is as the Tree is known by its Fruit and since it is no better I am heartily glad it is no worse that good works and a holy life may at least put in for marks and evidences of a justified state though the truth is this is a meer complement to holiness and as they order the matter a holy life can no more be the sign of a justified state than it can justifie us For first since holiness is not necessary to our Union with Christ it can be no necessary sign of it we are united to Christ before we are holy as appears from what I have already discoursed and therefore an unholy man may be united to Christ and how then can holiness be the only sure mark of our Union to Christ indeed they tell us that holiness does necessarily follow our Union to Christ but no man knows how long it may be before it follows and yet all this while such a Person is united to Christ at best this gives evidence but to one part of the question a holy life may be a good evidence that such a man is in Christ but the want of it is no certain evidence that a man is not in Christ and therefore this mark may be rejected by any one who hath no mind to it Nay secondly According to these mens principles we cannot tell whether we are holy or not till we know whether we are in Christ or not our Union to Christ must be an evidence of our holiness not our holiness an evidence of our Union to Christ till we are united to Christ we can do nothing to please God the best actions of Christless and unregenerate men are but splendida peccata glittering impieties which may appear so fair and lovely that they may deceive both other men and themselves for the true fruits of the Spirit but yet are odious and abominable to God because the person who does them is out of Christ our persons must be first accepted in Christ and then our services we cannot judge of holiness by the external performance of any duty nor by the inward sense of our own minds but must first know whether we are in Christ whether our persons be accepted in him before we can tell whether any thing we do be good and acceptable to God and this is a plain demonstration that holiness cannot be an evidence of our Union to Christ because we must first know our Union to Christ before we can know that we are holy And thirdly At other times these men make the work of sanctification in this life so imperfect and so like an unsanctified state that it is impossible to distinguish a sanctified and unsanctified man and upon this account holiness and sanctification must needs be a very sorry evidence of our Union to Christ when it is so imperfect that it cannot be known for that which is an evidence of another thing ought to be very evident it self An unregenerate man is under the Law of Sin under the reigning power of it and a regenerate man as they describe him is in a state as like this as one Egg is like another for a regenerate man may