and passion. They, that are Christ's, have crucified the flesh, with the affections and lusts.'

Instead of this, the apostle might have said, (like the philosophers of his own and preceding times,) they who are truly rational beings, who see the beauty of virtue, and deformity of vice, who feel the pleasures and the pains of the moral sense, who form just notions of the real good and evil of man, who are ambitious of imitating their Creator and acquiring his favour in their present state of existence and perhaps a future one: but in saying, 'they who are Christ's,' he hath said all this, and much more. Christianity comprehends every consideration of nature and reason in the fullest manner; and as they are all insufficient, some too speculative and unaffecting, some too disputable and uncertain; adds others of inestimable value, peculiar to itself. A heathen may want almost entirely, and must want in a great degree, both the means of learning what mankind is most deeply interested in, and motives and power to practise what he had learned: a Christian, allowed to read and hear the word of God, cannot, without inexcusable negligence: and of them to whom much is given, much will be required." Through Christ, who hath enlightened us, we know all things;' through Christ which strengtheneth us, we can do all things: through Christ, who died for us, what we do shall be rewarded, though deserving nothing, with eternal life. And thus hath the grace of God, which bringeth salvation,' not only taught,'

1 Luke, xii. 48.

3 Phil. iv. 13.

? 1 John, ii. 20.

but enabled us, ' denying ungodliness and worldly lusts, to live soberly, righteously, and godly in this present world." They, who are Christ's in name only, bind themselves to this: they, who are in reality his, perform it. 'If any man have not the Spirit of Christ, he is none of his :' and 'the fruit of the Spirit,' we are told immediately before the text, and through the whole Scripture, are the pious movements of a good heart, and the actions of a good life. Our blessed Lord gave himself for us, that he might sanctify and cleanse us, and present us to himself holy and without blemish.'' If then we labour not to become such, we frustrate, so far as our own concern reaches, his gracious intentions, and make his sufferings vain. If we crucify not our affections and lusts, we crucify him afresh, and put him to open shame;' pour contempt on his glorious undertaking ourselves, and expose it to the scorn of others: the consequence of which will be, that, as while we profess to know him, in works we deny him,' so will he in the day of judgment profess to us, I never knew you: depart from me, ye that work iniquity." Still it should be observed, that so far both good and bad Christians are his, as to be always under his dominion. None of us liveth to himself, and no man dieth to himself,' exempted from his authority: whether we live or die we are the Lord's;" but the wicked continue under his government; just as upon earth, rebels continue subjects; not intitled to benefits from their Prince, but

Tit. ii. 11, 12.

3 Eph. x. 25, 26, 27.
5 Tit. i. 16.

2 Rom. viii. 9.
♦ Heb. vi. 6.
6 Matth. vii. 23.

Rom. xiv. 7, 8.

6

liable justly to sorer punishments than his other enemies. Think then, will you be Christ's at his coming,' only to have 'vengeance taken of you in flaming fire,'' or, to enter with him into his glory?' If the latter be your choice, the only way to it is, that you think it not too much to crucify your flesh figuratively, renounce and destroy your forbidden desires, however painful it be, for him; since he thought it not too much to let his flesh literally be crucified for you. And if you will make sure of doing this at all, you must do it immediately.

Perhaps you will say, we hope it is done already : for the text assures us, all believers have done it. But observe: at that time almost all professed believers were real ones; for they had no temptation to make a false profession: and in general, speculative believers were practical ones; else they would never have suffered what they did. But in our times, the case is much altered. And in all times, the true method of arguing is not, we are Christ's,' and therefore we have crucified our affections and lusts;' but, we have crucified our affections and lusts,' and therefore we are Christ's.' Our faith must be proved from our works; not our works from our faith. By their fruits ye shall know them,' is the rule: and by those we must know our own state, as well as that of others. But supposing we have cause to believe it good, have we not greater cause to be sensible it is not perfect ? And should we not be striving continually to make it more so? They that are Christ's,' the apostle

6

1 Cor. xv. 23.
3 Luke, xxiv. 26.

? 2 Thess. i. 8

4 Matth. vii. 20.

6

tells us, have crucified the flesh.' But he doth not tell us, they have done it so effectually and so completely, as they ought. On the contrary he tells us, that he himself had not yet' attained,' but was still pressing on towards the mark.'1 And surely we should be doing it without ceasing. Unless we are careful to advance, we shall be driven back; unless we pursue our enemy to destruction, though put to flight he will return; though wounded as it were to death, his deadly wound will be healed:' and gradually, if not suddenly," his empire may become more absolute, and our condition more deplorable, than ever. At least he will be perpetually annoying us, disturbing our peace, taking away our comfort, darkening our prospects. Nor shall we be losers in this life only, by neglect of going on to perfection; but in the next also, the less complete the victory is, the smaller will be the reward: and they who have sown sparingly, shall reap also sparingly." Let us therefore sow plentifully the seeds of every virtue; and extirpate with such diligence every 'root of bitterness,' that there may be the freest room and the fullest nourishment for every grace of the Christian life to flourish, and be fruitful. 'Of ourselves,' indeed, 'we can do nothing.' But this is far from being a just plea for stopping where we are, since God is able to make all grace abound towards us; that we, having always all sufficiency in all things, may abound in every good work.' Provided then we apply to him, by the means he hath appointed, and engaged to bless,→

1 Phil. iii. 12, 13, 14.

3 2 Cor. ix. 6. 4 John, xv. 5.

2 Rev. xiii. 3. 5 2 Cor. ix. 8.

humble faith, earnest prayer, strict vigilance, and constant use of his holy ordinances,—we shall not fail to experience the truth of his promise: They that wait upon the Lord shall renew their strength : they shall mount up with wings, as eagles; they shall run, and not be weary; they shall walk, and not faint.''

Isaiah, xl. 31.