Christians from all other men. 66

They that are Chrift's have crucified the flesh, with "the affections and lufts." I have given a recital of these paffages of Scripture, as they ferve to explain one another: and I hope that when they are compared together, and duly. confidered, they will appear to be a fufficient demonstration, that none whofe flesh is not crucified, with its affections and lufts, can, with a Scriptural warrant, lay claim to an intereft in Christ.

Thus I have endeavoured to explain what is meant by "crucifying the flesh, with the "affections and lufts ;" and have shown you, that this is the actual attainment of every true Chriftian. Allow me now to conclude this difcourfe with a practical improvement of the fubject. From what hath been faid, then, we learn, in the

1st place, What is the true nature of our holy religion. It is not a mere bodily exercife, confifting only in external ceremonies or obfervances. Earthly rulers can afk no more but an outward homage: but the Searcher of hearts challengeth the fincere adoration of the inner man he who is a Spirit, must be wor

shipped

fhipped in fpirit and in truth. So that to attend the church, to partake of religious ordinances, and to perform the external duties of religion, will be of no avail in the fight of God, unless these outward fervices proceed from a heart warmed with his love, in which every ufurping luft, that would fhare his place, is vanquished and dethroned. To be a real Christian, therefore, is not fo eafy an attainment as many feem to imagine. Flesh and blood must be wrestled with, and overcome ; "for flesh and blood cannot inherit the king"dom of heaven." Every gratification that is contrary to the holiness of the divine nature, although dear to us as a right hand or a right eye, must be denied. Nay, the very inclination to vicious indulgences must be fubdued, otherwise our abftaining from the outward acts of them will be of no avail. It is the heart that God requires; and if we deny him this, we can give him nothing that is worthy of his acceptance.

An inoffenfive outward deportment may footh your confciences, and prevent the uneafy feelings of remorse, but will not fave you from final ruin. The very interefts of the

flesh

flesh may make a man forbear disgraceful fins, and may, for a time, chain up, without weakening the vigour of corruption. You may be poffeffed of many amiable qualities, by which you deserve well of society, and yet be total ftrangers to that character of real Christians which is given in this text. If temporary good impreffions, or restraints of the flesh for a season, would amount to that character, then Felix, who trembled under conviction, and Herod, who did many things in consequence of the Baptist's preaching, had been real Chriftians. If the estimable qualities of focial life were a proof that Christianity had its full effect on the mind, then the young ruler, who had kept the second table of the law from his youth upwards, would have had an unreferved approbation from our Lord. But Felix and Herod relapsed under the dominion of their lufts; and, through the love of this world, the young ruler fell short of the kingdom of heaven.—In the

2d place, From what hath been faid, let each of us be prevailed on to try how matters ftand with himfelf. You fee that it is not a point to be lightly taken for granted, that a

man

man hath a real intereft in Chrift. I have already mentioned several things under my firft head of discourse, which may ferve as hints to direct you in this trial. All that I have further to beg of you is, that you would judge yourselves impartially, as those who expect a judgment to come. Try every ground of hope upon which you have hitherto refted; let every rotten pillar be removed, or else the whole building, however glorious in appearance, will shortly fall to the ground. Selflove may, for a season, blind your eyes: but remember, that it will throw no veil over that impartial judgment which will overtake you at the bar of God. Compare, then, your actions and difpofitions with that holy and spiritual law which flatters no man; and then, if confcience gives an unbiaffed judgment, I have little doubt that numbers in this affembly will discover, that "the flesh, with its "affections and lufts," is not only alive, but in full vigour. Nay, the very best will find cause to conclude, that the corrupt principle is not yet crucified as it ought to be.

As for those of the firft claís now mentioned, if the text itself does not furnish them

with

with a fufficient motive for crucifying the flesh, I despair of being able to offer any other which will be more powerful. I might tell you, how mean it is to let fenfe give law to reafon, and to prefer the earthly tabernacle, to its immortal inhabitant. I might affure you, that you are serving an ungrateful master, whom you can never fatisfy; that, while you feed one luft, you must ftarve another, whofe importunate cravings will deftroy the relish of your imagined happinefs. I might tell you, that the flesh muft ere long be reduced to rottenness and duft, and be buried under ground, that it may be no offence to the living. But what are all these arguments, compared with that motive which is implied in the text, that, unlefs you crucify the flesh, you do not belong to Chrift; and if you have no interest in Chrift, God is a confuming fire. So that this furnisheth me with an addrefs, to the fame purpose with what a brave officer made to his foldiers in a day of battle, "Unless ye kill

your enemies," said he, " they will kill "you." In like manner, I fay to you, Unless ye crucify the flesh, it will be your everlasting ruin.