The Dignity and Duty of a Christian

1. The dignity of a Christian.

THe Apostle in these words persuadeth the Galatians, that there is no law against them that bring forth the fruits of the Spirit: because that such are Christ's, who do crucify the flesh, with the affections and lusts. So that the fruitful in Christ the root, Revel. 22.16. are saved; not for the fruits cause, but for the roots cause: For There is no condemnation to them that are in Christ Jesus, which walk not after the flesh, but after the Spirit, Rom. 8.1.

These words contain our greatest dignity; which is, to be Christ's. And our most necessary duty, to crucify the flesh, &c. This is the Christian dignity of those Excellent ones, Psa. 16.3. who in Christ have their Priuiledge to become the sons of God, John. 1.12. and a right to the tree of life, Revel. 22.14. and that because they are Christ's. Wherein these things following are to be considered.

2. What is it to be Christ's?

THey y ^t are Christ's, are not only his in general, or by profession: but in special, by his saving grace, as elected in him, before the foundation of the world: and in his own time united to him by faith, into a most near fellowship, by the power of the holy Spirit: that they may be so wholly his, and partakers of all his blessings, that they may appertain to him more than to all others, and that he may be also theirs, whereof they have a comfortable sense and feeling in this life, and a full fruition in the life to come.

This descriptiō doth spread it self into many branches, to be explained as followeth.

Some are Christ's in general, some in special. For he hath given to him of his Father, power over all flesh, that he should give eternal life to as many as the Father hath given him, John. 17.2. They that are Christ's in general, are his, as he is the Head of all principality and power, Col. 1.18. Revel. 1.5. and 17.14. and 19.16. All power is giver to him both in heaven and in earth, Mat. 28.18. In all things he hath the preeminence, Colos. 1.18. He is exalted above all things. Eph. 1.20. Exalted highly above every name, Phil. 2.9. All things were created by him, and for him: he is before all things, and in him all things do consist, Col. 1.16, 17. John. 1.3. Bearing up all things by his mighty word, Heb. 1.3. He is Lord over the quick and the dead: Judge over all, Rom. 13.9, 10.

So all men are Christ's in general: and (with all other things) are put in subjection under his feet, Ephes. 1.20. Heb. 2.8. That at the name of Jesus, every knee should bow, Phil. 2.9, 10. To be Christ's this way, is very common. All men are Christ's, as he is their Lord. All reprobates and devils are Christ's, as he is their Judge. All the Regenerate are Christ's, as he is their King. To be Christ's after this manner, is not the Saints prerogative. We must therforegiue all diligence to go beyond the whole creatures, in appertaining to Christ, and become Christ's in a nearer and more special manner.

They that are Christ's in Special (here specially meant) are his: as he is the Prince of their salvation, Heb. 1.10. The head of his body which is his Church, Ephes. 1.22. Col. 1.18. Ephes. 5.23. As a Son, he is over his own house: whose house we are, Heb. 3.6. Their Redeemer, Ephes. 1.7. The Savior of his body, Ephes. 5.23. He hath bought them for a price, 1. Cor. 6.20. He hath purchased them with his own blood, Act. 20.28. He knits them to himself: he furnisheth them with his grace, and maketh thē increase with the increasing of God, Col. 2.19.

Let us therefore have a special care to become Christ's in special. Many say, Who will show us any good? Psalm. 4.6. But here is of all good things the best, to be Christ's. And as Peter said to Christ at his Transfiguration: It is good for us to be here, Luk. 9.33. So we may all say in our Regeneration, It is good to be Christ's. It is the most happy estate of man: there is no solid nor constant comfort, but in it, and as David said, I had rather be a doorekeeper in the house of my God, than to dwell in the Tabernacles of wickedness, Psal. 84.10.

So everyone should say, I had rather be the least of those that are Christ's; than to be the heir of y ^e greatest Monarch, without Christ, Gal. 3.29.

3. Who are not Christ's?

AS Christ said, He that is not with me, is against me, Math. 12.30. showing that there was many both against him, and not with him. So doth the Apostle here insinuate that all are not Christ's. For all men have not faith, 2. Thes. 3.2. neither do all crucify the flesh. It is therefore requisite that we know who are not Christ's. The devils are not his: as that Legion cried, What have I to do with thee, Jesus, the Son of the most high God? Mark. 5.7. A Reprobate shall never become Christ's. An Atheist, an Epicure, an Impenitent, a swinish and worldly Gadarene, Mark. 5.17. is not Christ's.

The Hypocrite is not his. Profession maketh not one to be his; neither doth external Vocation, nor vulgar graces of the Spirit make any to be his. One may have the show & form of godliness, 2. Tim. 3.5. and yet not be his, because he wants the saving power of it. Many have a name that they are alive, but in truth they are dead, Reu. 3.1. Fruitlesse trees, shadowing only with leaves: who have the light of God, but not the life of God. A dead faith, without works: sorrowing for sin, but not sorrowing to reap̄tance: mourning without amending. Their love of God is but general and mercenary: a zeal without knowledge: a servile fear: restraining sin, but not crucifying it: a taste of the heavenly gift, Heb. 6.4. frivolous and superficial motions: fantastical and fleeting comforts and joys. These things make not one to be Christ's. Let us therefore search our own hearts; let us examine our selves, and prove our selves whether we have faith or not: let us know our selves, if Christ be in us, and we his, except we be reprobates, 2. Cor. 13.5. that if as yet we be not truly Christ's, we may study by all means (in this acceptable time) to become his.

4. Who are Christ's?

THe Apostle positively sets down, that they who are Christ's, have crucified the flesh. We must therefore know who are Christ's. Some are Christ's only in God's prescience and secret Decree, and counsel: whereof some (as yet) are not borne, some are Infants, and some (as yet) not called, & without Christ, and without God in the world, Ephes. 2.12.

Some are Christ's improperly, only in appearance. The gross Hypocrite is Christ's, only in the worlds appearance. The formal and temporizing Hypocrite is Christ's, both in the worlds, and in his own appearance, and no further.

But some are Christ's most properly, and truly to be counted his: as those that are united to him by a lively faith, who apprehend him, and are apprehended of him, Phil. 3.12.

The Elect, who are regenerate, effectually called, justified, adopted, sanctified, and are to be glorified, Rom. 8.30. They are Christ's in their own persuasion, and they are his also by profession before the world. They are his, both in appearance, and in effect, both by Election and Vocation effectual.

But as there are many called, and few chosen, Mat. 22.14. so, many are not Christ's, and very few are his: yet the Lord knoweth who are his: and let everyone that calleth on the name of the Lord, depart from iniquity, 2. Tim. 2.19.

The question may be moved concerning Infants, if they be Christ's when they die in their infancy.

The answer is, If an Infant be a reprobate, in that case (because of his natural pollution, whereof he is guilty) he is left to himself, and rejected eternally. But if the Infant be a chosen child, he may be Christ's both externally in the judgment of the Church, as one within the covenant of grace: and internally also he is Christ's in a most secret and unspeakable manner; being insert in Christ by the Spirit of God, 1. Cor. 12.13. The Apostle in this place speaketh not of Infants; neither of their prerogative in Christ; but only of those that are Christ's, and that crucify the flesh; who are come to perfection of years, and endeavor to be perfect men in Christ. Be not therefore so curious to know who are Christ's; as careful, that thou thyself may be truly his; that thou mayest find the vigor and quickening life of him in thy heart, whereby thou mayest crucify the flesh, with the affections & lusts thereof: and that thou mayest confidently say with the Spouse in the Can. 7.10 I am my Well-beloueds, & his desire is towards me.

5. How are we Christ's?

SIth that all are not Christ's, and those that are his, are few. And since none are his by nature, but by grace only; it is needful therefore to understand how we are Christ's.

We are his in a true, pure, and spiritual union, by being one with him, Galat. 3.28. and build on him, Eph. 2.20. By the unity of faith, Ephes. 4.13. We abide in him, 1. John. 2.27. He dwelleth in us, and we in him, 1. John. 4.13, 16.

This union is not local, neither doth distance of place impair it: it is not visible nor bodily: it is not superficial nor fantastical: yet it is real and spiritual, John. 17.20.

They that are united to Christ, must be first separated from the world, John. 17.6. that is, from the condemnation and corruption that is in the world through lust, 2. Pet. 1.4.

This union is wrought by the Application and Apprehension of Christ. In Christ's application, the holy Spirit really exhibits & offers Christ unto us, and us again to Christ, and giveth either of us to other, This is called the communion of the Spirit, Philip. 2.1. whereby we are all baptized into one Spirit, & are all made to drink into one Spirit.

In Christ's apprehension, the holy Spirit likewise is effectual. He moveth the heart of the believer, by a most secret and unspeakable power, to embrace and receive Christ: like as Christ receiveth and apprehendeth by the same holy Spirit the believer, Phil. 3.12. and so is united to him, John. 1.12. Rom. 13.14. Gal. 3.27. Ephes. 3.20. and 1.19. Col. 2.6.

To be Christ's therefore is a work supernatural, divine, and from above; and who are once his, are ever his thereafter. His sheep shall never be pulled out of his hands, John. 10.28. and that because of that omnipotent Spirit, who linketh them together.

Hereupon ariseth that unspeakable comfort to all those that are Christ's: so far, as it is an inseparable union that causeth them be so sure, and so eternally his, Rom. 8.38.

6. Wherein are we Christ's?

IF we be Christ's, he must have some kindly and near respect & relation to us, and we to him. It is needful therefore to be considered wherein we are Christ's, and what is our communion with him.

There is no union in this world so near, and so strong, as is our conjunction with Christ. Similitudes are borrowed, to resemble and represent unto us the same: and yet the union is stricter, and more near & sure, than they can declare, and is accompanied with a depending communion.

He is our head, and we are the members of his body, 1. Cor. 6.15. Ephes. 5.30. we get life and motion from him, as the members do from the head.

We are Christ's as a Spouse to the husband, Cant. 4.9. Revel. 19.7. we are his Love, Cant. 1.14. We are set on his heart as a Seal, and as a Signet upon his arm, Cant. 8.6.

We are his brethren, and fellow-heirs with him, Heb. 1.12. Rom. 8.17. And he is the first begotten amongst many brethren, Rom. 8.29.

We are Christ's, as the branches of that holy and true Vine, John. 15.1. We are engrafted in the Vine by grace. We are his, and are upholden by him, as the tree doth bear the branch, not the branch the tree. We get life and sap from this Vine, and we must bear fruit, not of our selves, but because we abide in the Vine: For without him we can do nothing, John. 15.4, 5.

We are his Sheep, and he our chief Shepherd, 1. Pet. 5.4.

We are his lively Stones, and he the chief Corner-stone, on whom we must be built, and be made his spiritual house, 1. Pet. 2.5, 6. Heb. 3.6.

We are his, and are as dear to him as himself: he loved us, and gave himself for us, Gal. 2.20. He loved his Church, and gave himself for it, Ephes. 5.25. He that toucheth us, toucheth the apple of his eye. Zach. 2.8. Our troubles are his, Act. 9.4. his glory is ours, 2. Thes. 1.19. and he thinks himself vncomplete, if he want us. Who would not strive now to become Christ's? It is our greatest dignity, it is our final and full felicity to be his. Christ intreats us to be his, he calleth upon us: he careth not although we be black and bruised, Cant. 1.5. and with sins weary and loden, Math. 12.20. and 11.28. If so be we come to be eased and washed by him.

He saith to everyone of us, as he said to his Spouse in Cant. 2.10. Arise my love, my fair one, and come away: the winter is past, the rain is gone, the flowers appear, the birds do sing. His delight is to be with the sons of men, Pro. 8.31. Say thou again to Christ, as David said to the Lord, What am I, O Lord, that thou hast brought me to this? 2. Sam. 7.18. And with Mephibosheth, say thou to Christ, as he said to David: What am I, that thou shouldest look on me a dead dog as I am? 2. Sa. 9. Behold, Lord, thou shalt have me, above, beyond, and before all. For whom have I in the heaven beside thee? Psal. 73.25. I shall count all things but dung for the vantage of Christ, Phil. 3.8. And he shall be to me both in life & death my only vantage, Phil. 1.21.

7. Who maketh us Christ's?

IF nature did make us to be Christ's, then all should be Christ's, and all should crucify the flesh: and to be Christ's should be both easy and common. But since it is a matter divine, so high, and so holy, and proper only for some; we must understand who do make us Christ's.

We are God's workmanship, created in Christ Jesus unto good works, Ephes. 2.10. We are the children which God hath given to Christ, Heb. 2.13. And no man can come to Christ, except the Father draw him, John. 6.44. Of God we are in Christ Jesus, 1. Cor. 1.30. And he which stablisheth us in Christ, & hath anointed us, is God, 2. Cor. 1.21.

Christ gave himself for us, that he might redeem us from all iniquity, and purge us, to be a peculiar people to himself, Tit. 2.14.

The Holy Spirit, that Anoynting, as it taught you, ye shall abide in him, 1. John. 2.27. And they shall be all taught of God, John. 6.45. This is the communion of the Spirit, Phil. 2.1.

As the Trinity doth work internally: So the Word and Ministry work externally. The weapons of the ministerial warfare do bring into captivity every thought to the obedience of Christ, 2. Cor. 10.5. By Baptism we are all baptized into Christ, and have put on Christ, Gal. 3.27.

The Ministry travaileth in birth as a woman, till Christ be formed in us. Gal. 4.19. The Ministers and Preachers of the Word are given by Christ, for the repairing of the Saints, and edification of the body of Christ, Ephes. 4.12, 13.

We see therefore how that both God and man do concur to make us Christ's. Man with the letter of the Word without; God and Christ, by the Spirit within. We want no calling upon; we lack no laboring upon. God calleth, and would have all men to be saved, 1. Tim. 2.4. Christ stands at the door of our hearts and knocks, to come in, Revel. 3.20. Shall we still resist the holy Spirit? Shall we still pull back the shoulder and harden our harts? Shall we still stop our ears, as the Serpent doth at the Enchanter? Shall we both deprive our selves of Christ, and bring upon our selves swift judgment, and everlasting wrath? Far be that from us all: yea rather, let us lift up the ports of our soul, and let the King of glory enter in. Let us renounce our selves, that we may be his: let us be led (by the Word, and by the Spirit) captive to his obedience: let us be heartily content that he betroth us; and most heartily suffer our selves to be cut off from the wild Olive, that we may be engraffed into the true Vine.

8. How far are we Christ's?

THe body is for the Lord, 1. Cor. 6.13. It is a member of his body, Ibid. It is his in the grave; and is never destitute of his Spirit, Rom. 8.11. It waiteth for the Adoption, even the redemption of the body, Rom. 8.23. He shall change it (though never so vile) that it may be fashioned like unto his glorious body, Phil. 3.21.

The soul is Christ's: it hath saluatiō of him, 1. Pet. 1.9. He is the Shepherd and Bishop of our souls, 1. Pet. 2.25.

Both body and soul are his; he suffered for both; he ransomed both; he sanctifieth both, 1. Thes. 5.23. and shall glorify both.

Our sins and debts are his, by imputation; as he is a sufferer and satisfier for them. He did bear our sins in his body on the tree, 1. Pet. 2.24. He suffered for our sins, the just, for the unjust, 1. Pet. 3.18. He is the Lamb of God that taketh away the sins of the world, John. 1.29. The Lord laid upon him the iniquities of us all, Isa. 59.6. He made him sin for us, 2. Cor. 5.21.

Our good works are Christ's, as he is the first author and worker of them in our hearts. For Without him we can do nothing, John. 15.5. We are God's workmanship, created in Jesus Christ, unto good works, Ephes. 2.10.

He is also an accepter of our good works, as if they were all done to him. A cup of cold water, given to one of his little ones, he accounts the same as given to him, Math. 10.42. He claims the service of all our actions, as done to himself, Ephes. 6.5, 6. And whatsoever we do, we must do it heartily, as unto the Lord, Col. 3.23.

Our sufferings are Christ's, in that he is a Sympathizer with us, Act. 9.4. He that toucheth us, toucheth the Apple of his eye, Zach. 2.8.

He is touched with the feeling of our infirmities, Hebr. 4.15. So all that we are, is his; and all that we have, is his. Of all our evils he doth ease, and empty us: with all his good he doth fill us. He is ours, as our all, in all things: so everyone of us is his all, in all respects. But in what degree we are Christ's, in the degree of Election: or in what degree we are Christ's, in God's present acceptation and estimation: or in what degree we are to be Christ's, in the life to come, it is very hard to discuss; and more curious then profitable to inquire. It may very well content, even the best of us, to be a door-keeper in the house of God, Psal. 84.10.

Yet we should know in what degree we are Christ's, in our apprehension of him by faith: For according as is the measure of our faith, more or less; a weak faith, or a strong faith: so, in that same measure we find and feel our selves to be Christ's: and according to that same degree of our faith and feeling, we do crucify the flesh more or less. It is our part, more to know the measure and degrees of our faith, than to know in what measure and degree we are his. It may suffice us very well, that now we are the sons and daughters of God; although as yet it be not manifest what we shall be, 1. John. 3.2.

Let us strive to grow in grace and faith: let us stir up our gifts: and forget that which is behind; and endeavor our felues unto that which is before us, and follow hard toward the mache, for the prize of the high calling of God in Christ Jesus, Phil. 3.13, 14. until we all mere together unto a perfect man; and unto the measure of the age of the fullness of Christ, Ephes. 4.13. And that we may daily increase with the increasing of God, Colos. 2.19.

9. Whereto are we Christ's?

THis so great a Dignity to be Christ's, with so great a task following thereupon, to crucify the flesh; must have some special ends and purposes, unto the which, and for the which, we are made Christ's. And what be those?

That we may be God's, 1. Cor. 3.22, 23. and be made partakers of the divine nature, 2. Pet. 1

That through Christ, we may have an entrance to the Father, by one Spirit, Ephes. 2.18.

That we may be no more strangers and foreigners, but Citizens with the Saints and household of God, Eph. 2.18, 19.

That we may obtain this prerogative, to be the sons of God, John 1.12. Gal. 3.27. and 4.6, 7. The heirs of God, and annexed heirs with Christ, Rō. 8.17. and be made unto God Kings and Priests, Revel. 1.6.

That we may get in him redemption through his blood, Colos. 1.14. even reconciliation by the blood of that his Cross, Col. 1.20.

That we may eschew condemnation, Rom. 8.1. and be delivered frō the power of darkness, Colos. 1.13. and that principalities may be spoiled, Col. 2.15.

That we may obtain mercy and peace, Gal. 5.16. and the remission of our sins, Col. 1.14. and that the obligation of our debts may be rent, Col. 2.14. 1. Cor. 1.31.

That we may become new creatures, Gal. 6.15 2. Cor. 5.17.

That in him we may be complete, circumcised with his circumcision; buried with him, quickened and raised, Col. 2.10, 11, 12, 13.

That we may walk after the Spirit, and not after the flesh, Rom. 8.

That all other things in this world may be ours, that is, for our benefit, 1. Cor. 3.22. Rom. 8.28.

That we may live and die to the Lord, Rom. 13.8.

That whether we wake or sleep, we may live together with him, 1. Thes. 5.10.

That we may get participation of the Saints inheritance, and may be translated unto his own glorious Kingdom, Col. 1.12, 13.

To conclude this point, the whole world do spend their life, and whole actions, upon purposes & ends whereat they continually aim. Some intend their fame, some their gain, and some their delights. But what are all these? But shadows of far much more, even of spiritual and eternal blessings in heavenly things, & places, that those get, that are Christ's.

What can thy heart desire or need, but if thou be Christ's, thou shalt have it, even that same very thing thou crauest, or else a far better thing? For if God spared not his own Son, but gave him for us to death; how shall he not with him give us all things also? Rom. 8.32.

10. We are Christ's, and no others.

BVt since we must be Christ's, we should be his alone, and no others, Math. 10.37, 38, 39.

To be Christ's, doth not hinder us to be his Fathers, but furthers us: neither doth it stay us from being the holy Spirits. For whosoever are Christ's, they do appertain to the whole Trinity. By Christ we are the temple of God, and of the Spirit, 1. Cor. 3.16. and 6.19.

If we be Christ's, we are no more our own, for we are bought with a price, 1. Cor. 6.19, 20. We must forsake our selves, & follow Christ, Math. 16.25. We must no longer employ our body and soul to the use of sensuality and vanity, or of fond fashions of the world; neither to walk in our own ways.

We may belong to no others anymore, unless they be subordinate to Christ. Yea rather, ere we be not Christ's, we ought to leave father, mother, sons and daughters, and the whole world, Math. 10.37. We may belong to father, mother, brethren, or children, so far as they hinder us not from Christ: but if they would presume to draw us from Christ, in that case we should forsake them, although they were never so dear to us.

We may belong to none that are merely contrary, or opposite to Christ.

We may be the subjects of ungodly and unchristian tyrants, and the sons and daughters of ungodly parents, and the feruants of wicked masters; we are bound to serve them, and obey them in all things lawful, and in God, 1. Pet. 2.18. Eph. 6.5, 6, 7. These are not merely opposite to Christ; and the things wherein we should obey them, do stand with the will of Christ.

We should not belong to sin, neither to Satan; because these are merely opposite to Christ. If we be Christ's, we must not let sin reign in our mortal bodies, that we should obey it in the lusts thereof Neither should we give our members as weapons of unrighteousness unto sin, Rom. 6.12. We may not walk according to the course of the world, and after the prince that ruleth in the air, Ephes. 2.2. We must not make the devil our father, in doing his lusts, John. 8.44. For all these sin within us, which is our corruption; and sin without us, which is the wicked course of the world; and Satan, with all his circumventions & methodicke stratagems, Ephes. 6.11. wherewith he goeth about to snare us, are merely & directly opposite to Christ: so that none can both serve Christ, and Belial, 2. Cor. 6.15.

Wherefore it is our special dignity and selicity to be Christ's truly; and his above all others: prefer none to him; adequate none with him; join none to him, that is contrary to him: whatsoever estate thou art in, study to be Christ's. If thy estate be high in the world, to be Christ's, will sanctify and bless that estate to thee. If thy estate be low and abject, to be Christ's, honors thy poor estate, and makes thee joyfully and heartily content therewith.

Prease not to be Christ's, & Satan's too: serve not two opposite masters, Math. 6.24. be not double-hearted, I am. 4.8. Carry not two faces; but be Christ's sincerely, thoroughly, and constantly.

11. When, and where are we Christ's?

WEE were once not Christ's, when we were unwise, disobedient, deceived, serving lusts, &c. Tit. 3.3. when we were dead in trespasses and sins, Ephes. 2.1. Colos. 2.13. Gentiles in the flesh; once far off, without Christ, Ephes. 2.11.

We are then Christ's evidently, when we are effectually called. Some he taketh to himself sooner, some later: he hath his own time in his own hand, in making us to become his own, when, and where, and how it pleaseth him.

When we are made Christ's, then we are his in life, in death, and after death, Rom. 13.8.

Our bodies cease not to be his when we are dead: he esteemeth thē his own, although they be resolved into dust and ashes, Rom. 8.11. Our souls are his when we are dead; which maketh his Saints desire to be dissolved and to be with Christ, Phil. 1.23. and in their death to commend their spirit into his hands, Act. 7.59.

We are Christ's now, but as yet it doth not appear what we shall be, 1. John. 3.2. Here in this life we are his by grace; hereafter we shall be his in glory. Here we are Christ's, and we must crucify the flesh: hereafter we shall be his, and he shall glorify our flesh.

Let us not therefore be any longer Satan's vassals, sins slaves, nor the worlds drudges. But into whatsoever estate God hath cast thy lot, be thou Christ's above all; give him thy heart above all; that thou mayest have this prerogative, to be his above all. Delay no longer to become his: come out of Sodom: look not back with Lots wife: strive to be his quickly: put not off till death; death giveth no warning. Become his before thou die, and thou shalt be his eternally.

12. How is Christ ours?

BVt since that we are Christ's by a certain relation, and by a mutual union, as is specified before: we cannot be his, unless he be as truly ours. It would be therefore known how he is ours.

Christ is ours, as the Spouse doth make her claim, saying, I am my Well-beloueds, and my Well-beloved is mine, Cant. 6.2.

He is ours, and our only and chief vantage, both in life and in death, Phil. 1.21.

He is our Head, that quickeneth all the body, Ephes. 5.30.

He is our Husband, most loving to his Spouse, Reu. 19.7.

He is our Cornerstone, on whom we are all built, 1. Pet. 2.6.

He is that true Vine, into the which we are ingraft to bring forth fruit, John. 15.1.

He is our Food, to nourish our hungry souls. His flesh is meat indeed, and his blood is drink indeed, John. 6.55.

He is our garment, to be put on to cover us, that our filthy nakedness do not appear, Gal. 3.2. Rom. 1.3, 14. Revel. 3.

He is our eldest Brother, yea, the first begotten amongst many brethren, Rom. 8.29.

He is our chief Shepherd, to rule and feed his wandering flock, John. 11.14. Heb. 13.20. 1. Pet. 2.25. and 5.4.

His God-head is ours, that we may be partakers of the Divine nature, 2. Pet. 1.4.

His Humanity is ours, that he might be like us, in all things except sin, Heb. 2.17. and 4.15.

His death is ours, to ransom us, 1. Tim. 2.6.

His merits are ours, to justify us, 1. Cor. 1.30. Rom. 3.24. and 5.9.

His life is ours, to quicken us, Colos. 3.3, 4.

His Spirit is ours, to comfort us, John. 14.16. and 15.26.

His Kingdom is ours, to glorify us, John. 17.22.

He is our Savior, 1. Tim. 4.10. our Mediator, 1. Tim. 2.5. our Advocate, 1. John. 2.1. our Redeemer, Col. 1.14. That we all may be one, as the Father is in him, and he in the Father, that we may be all one in them; Christ in us, and the Father in Christ, that we may be made perfect in one, that we may be there even where he is; that we may behold that his glory, John. 17.21, 23, 24.

He is our All in all things, Ephes. 1.23. and 4.10. Col. 3.11.

He is all these things to us, because his Father hath given him to us, Rom. 8.32. And he is ours also out of his own super-abundant kindness, and unspeakable love, Tit. 2.14.

He had no need that we should be his; we had great need that he should be ours. We are his by debt; he is ours by gift, John. 4.10. He makes us his; we are not able to make him ours.

If Christ be thine, say with thyself, I have the greatest gift, the gift of all gifts; and a greater gift God cannot give: for the which cause I shall be his again, and none but Christ shall have me.

13. To know that we are Christ's, and that he is ours.

TO be Christ's, and Christ to be thine, thou mayest think the comfort of all comforts: and that it would not only give thee sound peace and contentmēt of heart; but also move thee very much to crucify the flesh: if so be thou wert persuaded of the same, and have the certainty of it in thy heart. How shall it therefore be known certainly that one is Christ's?

There is no doubt but the Lord knoweth who are his, 2. Timoth. 2.19. Rom. 8.

There is also no doubt but one may know his neighbor to be Christ's, by a charitable construction, beholding his good works.

And most necessary it is, that we all prove our selves, if Christ be in us, except we be reprobates, 2. Cor. 13.5.

But how shall one know within himself if he be Christ's? It is known by the persuasion of faith, and by the effects and fruits thereof. They that are Christ's, have their own warrant within them.

As Christ set a mark on the fore-heads of the mourners for sin, Ezech. 9.4. So God hath sealed those that are Christ's, and given thē the earnest of the Spirit in their hearts, 2. Cor. 1.22.

That as the servants of God are said to be marked in the forehead, with the sign of the living God, Revel. 7.2. So in Christ they are sealed with the holy Spirit of promise; which is the earnest of their inheritance unto the day of Redemption, Ephes. 1.13, 14. and 4.30.

They have received a new name that no man knoweth, but they who have received it, Reu. 3.12

The Spirit of God giveth them this certificate, that they are both Christ's, and the sons of God, Rom. 8.16. And if any man have not the Spirit of Christ, the same is not his, Rom. 8.9. Hereby we know that we dwell in him, and he in us, because he hath given us of his Spirit, 1. John 4.13.

The fruits of the Spirit are also certificates to us y ^t we are Christ's, if we have the spirit of prayer & deprecation, 2. Tim. 2.19. If the same mind be in us, that was in Christ Jesus: to wit, that same mind of modesty, humility, patience, and of other Christian virtues, Phil. 2.5. whereby we do walk in the Spirit, Rom. 8.1.

If we depart from iniquity, 2. Tim. 2.19. and do crucify the flesh. If thou have these fruits in any true measure, and do therein continue and grow; thou mayest be persuaded that thou art his. Of this persuasion that thou art Christ's, thou mayest make great use. Hereby thou mayest be daily stirred and provoked to thankfulness of heart, to crucify the flesh and mortify sin at the root. Thou mayest also reap matter of unspeakable comfort and joy, and rejoice in the Lord always, Phil. 4.4. Thou mayest say, Who shall condemn me? Christ, whose I am, is dead for me; or rather, risen again for me; who is at the right hand of God, and maketh request for me. Who shall separate me from the love of Christ? No creature shall be able to separate me from the love of God, which is in Christ Jesus our Lord, Rom. 8.34, 35, 39.

14. The estate of those that are not Christ's.

AS the godly know, that they thenselves are of God; so they understand likewise, that the rest of the whole world lieth in wickedness, 1. John. 5.19. because they are not Christ's, they are dead in sins; the children of disobedience: the devil possesseth and ruleth them: the worlds fashions & course doth guide them: and as they never once think of the crucifying of the flesh: so they ever fulfill the will of the flesh, Eph. 2.1.

They are strangers from the covenant of grace; they have no hope, and are without God in the world, Eph. 2.12. They are by nature the children of wrath.

And when the Lord Jesus shall show himself from the heavens with his mighty Angels, in flaming fire, he shall render vengeance unto them, 2. Thes. 1.7, 8. Psal. 110.

15. The happy estate of them that are Christ's.

IF thou be Christ's, thou art for excellency and dignity above all others in the world: like a Lily among the thorns, Cant. 2.1. Psal. 16.3. He hath made thee unto God one of his Kings and Priests, Revel. 1.6.

Thou art very comely in his sight, as one of the fairest among women, Cant. 1.8. made beautiful by his merits and spirit, without spot or wrinkle, Eph. 5.27. And with the joy of the Bridegroom toward the Bride, shall thy God rejoice over thee, Isa. 62.5. All other beauty shall fade, but thine shall increase with the increasing of God, Col. 2.19. And daily shalt thou look forth as the morning, fair as the Moon, pure as the Sun, Cant. 6.9.

The savor of the garments of thy conversation is most delicate, as the Sauour of Lebanon, Cant. 4.11. And all thy walkings are acceptable before God: Thou art in his eyes, as one that finds peace, Cā. 8.10

Thou art as a Garden enclosed, as a spring shut up, and a fountain sealed up, Cant. 4.12.

He shall protect thee from outward injuries, and preserve thee from secret corruptions. His love is spread into thy heart, which is like a banner over thee, Cant. 2.4. to draw thee, to direct thee, and protect thee.

And because thou art dearly beloved; and art as a seal on his heart, and as a Signet on his arm, Cant. 8.6. in all thy fears, troubles and terrors, thou shalt delight under the shadow of his presence. Cant. 2.3. In the sense of thy wants, his presence shall support thee: he will stay thee with the Flaggons of his promises; and comfort thee with the Apples of his graces, Cant. 2.5.

At the last Day thou shalt arise like a pillar of smoke, perfumed with the Myrrha and Incense, and with all the chief spices of the graces of perfect sanctification, Cant. 3.6. and shalt be quickened and raised together with Christ. Ephes. 2.5. as one of the Congregation of the first borne, Heb. 12.29. unto that eternal glory, where thou shalt rest in a bed better than Solomon's, Cant. 3.7. and shalt perfectly enjoy all those things that God hath prepared for them that love him. Which things eye hath not seen, no ear heard, neither have entered into the mind of man, 1. Cor. 2.9.

16. The Christian dignity and duty are inseparable.

HItherto is set down the great dignity of those excellent & stately ones That are Christ's. It is not an idle prerogative. It is that greatest benefit, that bindeth all in an obligation of all duty. There is one duty here made mention of: but many moe are understood by a necessary consequent, as

In Christ to become new creatures, 2. Cor. 5.17. Gal. 5.14, 15.

To walk after the Spirit, and not after the flesh, Rom. 8.1.

To abstain from fornication, 1. Cor. 6.13, 15

To rise with Christ, and seek those things that are above, where Christ sitteth at the right hand of God, Colos. 3.1.

To glorify God in body and spirit, since we are not our own, but Christ's, 1. Cor. 6.20.

All these things do they that have crucified the flesh, with the affections and lusts. A task indeed great, and hard. Only proper to those that are Christ's, and to none others: and they only fit for it, which no other, but themselves can perform. A work both necessary & comfortable: most displeasant to us, and impossible, by nature: yet by grace made easy and delightful: and to God in Christ very acceptable.

The matter of this work is three-fold: 1. The flesh. 2. The affections. 3. The lusts.

The form of the work, is to crucify.

17 The flesh visible.

THe flesh is either visible or invisible.

The visible flesh is that which is subject to senses, and may be felt and seen: this is our body. Man is called flesh, Genesis 6.12. And this present life is called flesh, 1. Cor. 7.28.

To resemble the life of man, as it is indeed ever in a flowing. Our flesh is ever flowing in by nourishment, and flowing out by wasting and euaporation: that what of it is emptied by this, if it be not restored with the other, it must needs perish. Three notable things within our selves do continually warn us, that our lives are changeable, that we be every moment ready to lay it down.

Our waking & sleeping again, for restoring of our Animall spirits: Our continual beating of heart and arteries by Systole and Diastole, for repairing of our vital spirits, and our voiding, filling and feeding, for repairing of our natural spirits, and sustaining of this mass of our flesh; do show unto us, that we all must flit, and that this house of clay wherein we live, someone day will fall down about our ears.

Flesh in the holy Scriptures, is often taken for that outward part of our person, the body, 2. Cor. 7.1. Sometimes again it is taken for our mortality, imbecility, and misery, 1. Tim. 3.16. 2. Cor. 10.2. Phil. 1.24. compared with Isa. 31.3.

It is taken other times for our whole humanity, and is attributed to Christ, John. 6.51. Act. 2.30. 1. Pet. 3.8.

Here by this visible and external flesh, is understood our body, our bodily part of our person, which must be crucified; not with hands of man, but by the hand of the holy Spirit: as shall hereafter be mentioned, Sect. 27.

18. The flesh invisible.

THe invisible flesh is not subject to the eye of the body, but to the eye of the soul, Rom. 8.24. It is our natural corruption in sin, which is called very often flesh: but improperly, and Metonymically: not so much for that it is propagated through the flesh, or that it is nourished in the flesh; or executed by the flesh, or increased with baiting of fleshly objects. As for that, the chief end that this our corruption aimeth at, in all motions and actions, is, the sensual delights of the flesh and body. For what do the whole unregenerate in the world respect, in their sinful honors, profits, or pleasures, 1. John. 2.16. but only the body, and such things as concern the same? Never a true thought, nor care, have they of the poor soul, nor of the immortality and salvation thereof: They mind always earthly things, Phil. 3.19. Their wisdom is sensual and fleshly, I am. 3.15.

This is y ^t flesh wherein dwelleth no good, Rom. 7.18.

This is the law in our members, rebelling against the law of our mind: and leading us captive unto the law of sin, Rom. 7.23.

This flesh maketh mē to savor the things of the flesh, Rom. 8.5.

This flesh is that body of sin, Rom. 6.6. That wisdom of the flesh, which is death and enmity against God, Rom. 8.6, 7.

They that are in this flesh, cannot please God, Rom. 8.8.

The whole world by nature are poisoned with this Sinning Sin. It causeth everyone to become an avowed enemy against God. It is the fountain of all wickedness: It tieth men to the earth, and maketh thē slaves to their own sensuality: And finally brings everyone to everlasting perdition. And therefore most needful it is that it be crucified.

19. Affections holy.

AFfections, as they are merely natural, we cannot want them. As they are holy, we must needs have them. As they are unholy, we must needs crucify them.

As for Affections that are holy: they are always rightly moved: they exceed neither in matter, nor in measure: they are stirred by their right and proper objects: they intend ever a godly end: they are ruled by the Word, and sanctified by the Spirit. They are only moved by that Good, that God calleth Good: and by that evil that God calleth evil.

They embrace nothing but Good.

They reject nothing but evil.

They are good servants to the soul: and burning sparks of grace to kindle piety.

20. Affections unholy.

VNholy affections are to be crucified. These are the affections of Sins, Rom. 7.5.

And those ungodly cōmotions of the soul, accompanied ever with pleasure or with pain. The soul of man is full of evil motions. For the imaginations of the thoughts of his heart are evil continually, Gen. 6.5.

They are perturbations, and passions, stirred by our corruption, that do tyrannize over the soul, to make it slavishly serve sensuality.

They are motions that move the soul to perpetrate sin: They have strange force in our members; that is, amongst our faculties, Rom. 7.5. whereby the soul is moved to swell with ambition, to rise with presumption, to be dejected with desperation, to pine with envy, to fret with anger, to rage with malice, to faint in doubt, to be puffed up with prosperity, cast down with adversity, oppressed by battles, betwixt joy and sorrow, hope and despair, fear and care, love and hatred, and pity and rage. And ouerhaled in one instant with a tempest, & contrary tide, in a sudden change of excessive passions: as of joy in a moment turned to sorrow: of love to hatred: and of confidence to fear, &c.

The most part of those that do profess thenselves to be Christ's, have their souls disquieted with affections, their wit is defaced, grace is extinguished: they prove at last fools before the world: enemies to themselves: and culpable before God. That unless they will most willingly run from Christ, to their own perdition: it behooveth them of necessity to crucify their affections.

21. Lusts Spiritual.

LVsts are either Spiritual, Natural, or Sinful.

Lusts Spiritual are such as are contrary to the flesh: as the flesh lusts against them, Gal. 5.17.

They are sanctified desires. They are engendered by the Holy Spirit. They are agreeable to God's will. They are conversant about heavenly and holy objects. They are not to be crucified, but entertained.

By them we have our conversation in heaven. By them we walk not after the flesh: but after the Spirit. And by them we have our intestine battles and victories against the lusts of the flesh.

22. Lusts natural.

LVsts natural, are such as are commō to all, both to those that are Christ's, and to those that are not Christ's. And are such as merely nature prescribeth, (nature I understand in so far as it is not vitiate) as the lusting for things lawful, necessary, moderate, they are more to be called natural desires then lusts: and are in themselves indifferent. As those lusts are that concern the lawful use of meat and drink, and such things as appertain to the necessity and honesty of this life. These lusts are not to be crucified, but moderate.

23. Lusts sinful.

LVsts spiritual are proper to those that are Christ's. Lusts sinful are proper to those that are not Christ's.

Lusts sinful, are those, that they that are Christ's have crucified.

Lust is taken sometimes generally, for original sin and natural corruption; and then it is all one with the flesh. Sometimes it is taken more specially, for those sinful desires that do spring from our flesh and corruption; and are stirred up, and set forward by wicked affections; and are practiced by the members of the body. James the Apostle, Epist. 1.14. sets down six particular points in the process of human temptations, whereof Concupiscence is the ground; and is that same, that flesh is in this place. The drawing and baiting of the heart by alluring objects, are two sinful affections. The conceiving of sin, and traveling therewith, are the twofold rage of reigning lusts, and here are to be understood, and by those that are Christ's to be crucified. The finishing of sin, and bringing forth of death, are all those external evils both culpae & paenae that do fall, and follow upon the flesh, the affections & lusts, if they be not in time crucified.

24. The nature of these wicked lusts.

THey are called the lusts of the flesh, 1. John. 2.6. Eph. 2.3. Gal. 5.16. 1. Pet. 2.11.

They are called the lusts of the world, Tit. 2.12. 2. Pet. 1.4.

They are called men's own proper lusts, 2. Pet. 3.3. 2. Tim. 4.5.

They are also called the lusts of uncleanness, 2. Pet. 2.10. the lusts of the eyes, 1. John. 2.16. the lusts of corruption, 2. Pet. 1.4. the lusts of men, 1. Pet. 4.2. evil lusts, Colos. 3.5. deceiving lusts, Ephes. 4.22.

These are the lusts which fight against the soul, 1. Pet. 2.11. A reprobate mind is given up to these lusts, Rom. 1.24. The wicked give obedience to these lusts, Rom. 6.12. and are led with many noisome & foolish lusts, 1. Tim. 6.9.

This doth declare in what danger they live and die in, that crucify not their lusts, and are not Christ's.

25. What is it to crucify the Flesh.

TO crucify the flesh, and to mortify the flesh, are all one. It is the former part of our sanctification; as vivification or resurrection to a new life, is the other part thereof, Eph. 4.23. Tit. 2.12.

To crucify the flesh, is a metaphorical phrase, alluding unto the crucifying of the body of any one that is condemned to die, by that form of death of malefactors: or because it must be according to the similitude of Christ's crucifying, Rom. 6.5. Or most of all, because it must be done by that virtue that is in the Cross of Christ, and communicated to us by the Spirit. For if we be planted with him unto the similitude of his death: even so shall we be unto the similitude of his resurrection: knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin, Rom. 6.5, 6.

The very proper meaning of this crucifying of the flesh is this, according to the Apostles counsel.

Let not sin reign in your mortal body, that ye should obey it in the lusts thereof, Rom. 6.12.

Let not sin have dominion over you, verse. 14. Let sin be subdued and destroyed, verse. 6. Serue sin no longer, verse. 16. Become free of sin, verse. 18. Cease from sin, 1. Pet. 4.1. and do all this by the only virtue and power of Christ's death & Cross, Rom. 6.1, &c. and by a true conformity therewith, Phil. 3.10.

This crucifying of the flesh importeth necessarily the other part of our Sanctification, to wit, a rising to a newness of life, without the which, the other cannot be a true & a right crucifying, Col. 3.9, 10. so as they that are Christ's, have crucified the flesh: even so likewise they have risen to a newness of life, Rom. 6.5, 11, 18.

26. How the internal flesh, affections and lusts, are to be crucified.

THe crucifying of the flesh depends upon our union with Christ: our union with Christ, is by faith, Eph. 3.17. By faith he is ours, and we are his. By faith we apprehend in Christ's death and Cross, both merit and virtue. By the merit of his Cross we are justified: by the virtue of his Cross we do crucify our flesh. The power of his Cross is effectual in us, by the secret operation of his holy Spirit: so that our old man is crucified with Christ, Rom. 6.6. We are crucified with Christ, Gal. 2.20.

The holy Spirit stirreth up the faith of those that are Christ's, by a considering or judging with themselves, 2. Cor. 5.14 and conceiving a disdainfulnesse at sin; and a thankfulness to Christ.

A disdainfulnesse at sin, is conceived in the consideration of Christ's Cross: when as we think earnestly upon Christ, so innocent, and so great in dignity, &c. and upon his Cross so cursed, so shameful, and so painful; accompanied with the most horrible sense of God's anger; we conceive a detestation and hatred at sin, being so infinite and great an evil in it self, that it could no otherwise be expiated, but by the facred blood of the most High God, Act. 20.28. And hereupon we are moved more and more, both to disdain it, and to dis-haunt it; yea, by time to kill it, and to bury it, that it have no more power in us to reign in our mortal bodies.

A great point of thankfulness to Christ is likewise conceived, in the right meditation of Christ's Cross. We see in Christ's Cross the most excellent benefit of our redemption, the greatest beneficence of the greatest Benefactor: even that bountifulness of that love of God our Savior, Tit. 3.4. when we were of no strength, he died for the ungodly, Rom. 5.6. He loved us, & washed us in his blood, from our sins, Revel. 1.5. There is no greater love, than this his love, whereby he gave his life for us, John. 15.13. It passeth all knowledge, Ephes. 3.19.

It pleaseth God by his holy Spirit, to shed abroad this love in our hearts, Rom. 5.5. which when we feel, it constraineth us, 2. Cor. 5.14.

That we henceforth live not unto our selves, but unto him that died for us, and rose again, 2. Cor. 5.15.

Arraigne therefore with expedition, thy flesh, thy affections and lusts, unto the consistory of thy conscience: try and judge them by the Word: convince and condemn them most justly to be crucified with Christ.

Lead them forth without the Campe of thy heart, unto the vilest Golgotha, there to suffer.

Strip them naked of all their false external vestures of profit, pleasure and honor, with all their deceitfulness; that their filthy nakedness may appear, to their further detestation.

Crucify thy affections, and fixe them by faith upon the Cross of Christ; who is that tree of life, Revel. 22. which giveth death unto sin, but life and health to his own.

Curse them from thy heart, and hate them with a most deadly hatred.

Give them to drink the bitterest Aloes of a contrite heart.

Cease not from crucifying, them till they be fully dead.

Then bury them with Christ, until they be thoroughly wasted and consumed.

At last lift up thy heart & head with joy, unto thy Redeemer, and say confidently, Now I know that my Well-beloved is mine, and I am his: he feedeth among the Lilies, Cant. 2.16. For I hate them that hate thee (chiefly sin and Satan) with an unfeigned hatred, as they were my utter enemies, Psalm. 139.22. and for thy sake I have crucified the flesh, with the affections and lusts. And because I delight and rejoice in nothing so much as in thy Cross: I am likewise crucified to the world, and the world is crucified to me. As the world despiseth me for thy Cross sake; so by the virtue and power of that same Cross, I despise the world, Galat. 4.16. yea, for thy sake I count my greatest vantage to be loss, and do esteem all things but dung to gain thee, Phil. 3.8. And all ye that love the Lord, hate evil, Psalm. 97.10. And let us all walk worthy of the Lord, Colos. 1.10. and of that great vocation and estate wherein we are called to be his, Ephes. 4.1. And let us, with those ten thousand times ten thousand, & thousand thousand of Angels, say with our hearts, Worthy is the Lamb that was killed, to receive power, and riches, and wisdom, and strength, and honor, and glory, and praise, Revel. 5.11, 12, 13.

27. How the external flesh, and body is to be crucified?

TO crucify the flesh, is not to put violent hands into the body; as did Achitophel and Judas. Neither is it, to plague it with needless and superstitious austerities; of watchings, fastings, nakedness, pilgrimages, scurgings, &c. As parts of that Papistical penal-satisfaction for appeasing of divine wrath: which things have indeed a show of wisdom, in a voluntary religion, and humbleness of mind, and in not sparing the body, Col. 2.23. But to crucify the bodily flesh, is to abstain from all things, so far as it may serve to obtain that incorruptible crown: To beat down the body, and to bring it to subjection, 1. Cor. 9.25, 27. If we give the body too much, we feed a foe: if too little, we kill a friend. The necessity of the body (not the superfluity) is to be regarded. It must serve and not command: The servant must not be preferred to the Master. It is a shame to any to be a slave to his own body. Everyone should say with himself: Major sum, & ad maiora genitus, quàm vt sim mancipium corporis mei, Senec. epist. 66. I am greater, and borne to a greater estate, then I should become a slave to my body.

We should always be conversant with our best and divine part: but with that querulous & fragill part, seldom: and only upon necessity. What needs the prisoner have such care of his prison? Whilest thou livest in the body, live not for the body: Hold it under obedience. If it be pampered, it will repine: delicately to entertain it, is to quench fire with gunpowder. By external abstinence and exercises, fit it for internal mortification.

Accustome thyself to command thy delights. Shun all that are unlawful In those that are lawful, keep a measure. Sustaine and abstain. Give thy body nothing, that thy conscience bids withhold. Be not so like Martha, to the body, as like Mary, for the soul.

28. To crucify the flesh, &c. is with difficulty and pain.

THe word itself (crucify) showeth that this work cannot be without difficulty and pain. And as it is not done in one moment, so it is not done with a wish. There must be a labor, a business, a travel in the dolours of the new birth.

Such two old entire friends, as is the Flesh, and the Spirit, cannot part company, without tears. The old man cannot be mortified, without the sorrow of a contrite spirit. The fore-skin of our flesh cannot be circumcised, without some sense of secret grief.

We cannot be delivered of our false conception of that body of sin, without some manifest dolour.

If thou wouldest therefore rightly attempt the crucifying of the flesh, &c. thou must begin at a humbled heart: thou must sow in tears, that thou mayest reap in joy: Psal. 126.5. Thou must not think to fly the wrestlings, without a wounded conscience. Thou must sorrow to Godward: and suffer some secret pangs of the sense of thy own sins, and God's wrath: and of battles betwixt the flesh and the Spirit.

Thou must lament before the Lord; that thou hast been so long in beginning to crucify the flesh. Thou wilt find many secret perplexities in parting with thy domestic gods, thy fond affections & lusts.

Whosoever have not found within thenselves, these secret terrors, dolours and battles, as yet they have not known, nor felt what it is to crucify the flesh, &c.

But here is thy comfort; If thou hast crucified that old man, thy sorrow shall be turned to joy, thy battles to peace: and thy terrors to comforts, which are unspeakable and glorious.

29. Who do crucify the flesh?

SOme do cherish their flesh, affections and lusts, as the Epicure. Some do cross a little their flesh & affections, as the Moralist. Some do curse them, as the desperate.

The Hypocrite may cover or color his flesh and affections, but he cannot crucify them. But none do crucify them, but they that are Christ's.

It is one thing to restrain or bridle y ^e flesh and the lusts, and another thing to crucify them. Only a true Christian, who is Christ's indeed, doth truly crucify his corruptiō and lusts. It may be said to him, as the Angel said to Gideon: The Lord is with thee, thou valiant man, Judge. 6.12. The sword of the Lord and of Gideon against Jericho, Judge. 7.20. So, The sword of the Spirit, and of a Christian against sin, to crucify the flesh and the lusts, &c.

Many points of our fleshly corruption; many lusts and affections may lie long hid and sleeping within men; because they want occasion of objects and temptations to stir them and awake them. But this sleeping of affections, is not the crucifying of affections. Only those that are Christ's, do crucify the flesh, with the affections and lusts.

30. Who crucify them not?

WHosoeuer are not Christ's they cannot crucify the flesh; they have neither seeing eyes, nor feeling hearts, to perceive their flesh and affections. Without Christ, they can do nothing: without Christ, they are merely natural, sensual, carnal, and in great confederacy with their lusts and flesh. Their amity and wisdom, is enmity against God: the body cannot live without the head: the branch cannot bear fruit without the tree: the house cannot stand without the cornerstone: no more can they that are without Christ, crucify their flesh, affections & lusts. They are enemies of Christ's Cross, whose end is damnatiō, whose God is their belly, and whose glory is to their shame; which mind earthly things, Phil. 3.19.

They that are without Christ, may hide sin and restrain sin: but cannot crucify sin. Many corruptions may be lurking within them, and as yet not awaked. Many I have seen walking, eating, drinking, going abroad, attending their affairs, their mirth, & their pastime: and yet having within their body with many secret sleeping obstructions, corruptions, shirrouses, malignities, ready to be impregnat and stirred up, and to become most painful, dangerous and deadly diseases. So may those that are without Christ have their flesh, affections and lusts in many points, lying in a drowsiness, and brought asleep for a time: this is not to have the flesh in any wise crucified.

They may have their flesh and affections restrained: their office, education, imitation, affection, fear, ingenuity of nature, infancy, age, sex, moral virtues, and the general and commō repressing gifts of the Spirit, may bridle their flesh and lusts in many degrees: and yet never a whit truly crucified.

Let us not therefore think our selves the more happy, or the more to be Christ's: for all our simple restraint of sin, conformity of Christian manners, stopping of grosser sins, civil or moral carriage, fair and seemly fashions, unless by the virtue of Christ's Cross we do mortify sin at the root: and except we find sensible, that nothing in this whole world moves us more to crucify sin, and beat down any corruption or lust in us; as the special consideration of the power of Christ's cross.

31. How far can the flesh, &c. be crucified?

THe body may most of all be easily crucified, by beating it down, and holding it under some obedience of abstinence and austerity, & weaning it from many delights.

Lusts again are more easily crucified than affections; because they are more near the external body, and actions thereof: affections again hardlier are crucified than lusts. But the flesh it self, that body of death, and sin, most hardly of all: for it is the strong root, out of the which the rest doth spring up. And yet none of all these can be truly crucified, unless they all be crucified in some true measure & degree.

Many branches of our lusts have been cut, and yet spring again: many quenched, yet kindled again: many affections subdued, yet rebelling again: because the root (the flesh) hath yet never been rightly rooted out.

The flesh can never be fully and perfectly crucified, so long as we are in this tabernacle of clay. They that are Christ's, must not be tried by perfect sanctification. Sin will remain, though not reign. We must see and feel our corruption, but not walk after it: yet while we are disclaiming it, it will be disquieting us; and while we are mourning for it, it will still be marring us.

And although Sarah and Hagar be dwelling in the house of Abraham, Hagar must be subject to Sarah; or else both Hagar & her children must be cast out, Gen. 16.6.

32. When do we crucify the flesh, &c?

IT is once truly begun, but never in this life fully finished. For as the inward man is renewed daily, 2. Cor. 4.16. So the outward man (the flesh) is crucified daily. And although the Apostle useth the praeterit time, whereby he understandeth the true beginning of this work: yet so long as we live, the continual practice of it remains, and shall not be finished until death.

The mortified Romans are still exhorted to mortify the lusts of the body, Rom. 8. The renewed Ephesians and Colossians are willed to do the same, Ephes. 4.22. Col. 3.8. We must still be doing this work, we must crucify the flesh, and crucify it again. Let us be doing this ever without intermission. There will ever remain some parts of the root of sin; out of the which, some new & noisome branches will spring out, unless we be still crucifying: until the time we see God face to face, we will ever see another law in our menbers, repugning against the law of our mind, Rom. 7.23. Against the which we must have a continual battle; which also by the power of God's Spirit we must be still crucifying; and continually we must endeavor, that as the flesh and the Spirit (our unregenerate and regenerate parts) are never fully sundered: they both concur in place and action: they are mixed through all, and in all our natural faculties and actions; whereby all our best works are imperfect. So I say, we should endeavor so to crucify the flesh, that the Spirit may have the preeminence in all things; although with some opposition, and contagion of the flesh, 1. John. 5.45.

Hereof it followeth, that both we, and all our best works are but imperfectly good; yet we are acceptable before God, through Jesus Christ, 1. Pet. 2.5. All our perfection is but either comparative, being compared with the ungodly; or imputative, being ours in Christ; or inchoatiue, being begun by the Spirit: or affective, more in the affection, than effective in action.

33. Why must the flesh, &c. be crucified?

BVt what? may we not be Christ's, and do as we please? what need is there, to those that are Christ's, to crucify the flesh? May we not turn the grace of God to wantonness? may we not sin, that grace may abound? Is there such a necessity that we must crucify the flesh?

Truly a necessity lieth upon us, to crucify the flesh; for unless we kill sin, it will kill us.

The flesh lusts against the Spirit, Galat. 5.17. we must crucify the flesh, that we may live in the Spirit. They that are in the flesh, cannot please God, Rom. 8.8. Carnal men walk as men in the works of the flesh, 1. Cor. 3.3. If we live after the flesh, we shall die. Rom. 8.13. Fleshly lusts do fight against the soul, 1. Pet. 2.

They that sow to the flesh, of the flesh shall reap corruption, Gal. 6. And they that do not crucify the flesh, & the works thereof, shall not inherit the kingdom of God, Gal. 5.19, 21.

It stands us therefore upon the peril of condemnation, if we do not crucify truly the flesh. Who can live with a deadly foe, from whom they cannot fly, unless they make battle to overthrow him? Who can willingly keep a Scorpion in their bosom, and not kill it? Our flesh and affections and lusts, must either bring on us an eternal curse, or else we must in time crucify them. We must consume all those, which the Lord our God doth give us to consume: Deut. 7.16. compared with 13.6. And if our dearest frȳd (which is as our own soul) entice us secretly to sin, our eye should not pity him, but even kill him. This was an ordinance to the people of Israel, to save thē from offending of God. This same in effect should we do with our intestine enemies, the fleshly affections and lusts, our greatest seducers to offend God. Agag and the Amalekites of our flesh, even our affections, whom God commands to be killed, must not be spared, 1. Sā. 15.3. Let us show herein our greatest obedience to God, and the most allowed zeal of Phineas, in killing and crucifying the vilest Zimri and Cozbi of our lusts, Numb. 25.

34 A conclusion for those that are Christ's.

HEre is the dignity & duty of a Christian described. His dignity, is to be Christ's. His duty is, to crucify the flesh. As for y ^e Christian dignity: Many carry the name of a Christian to their condemnatiō; because they will not be truly Christ's to their own salvation. Many have the face and the mouth of a Christian; but neither the heart nor hand of a Christian. Some are enemies to Christ, open or secret. Some are Christ's, only in show; but not in substance: in appearance only, and not so in effect. Some are but almost his, with Agrippa, Act. 26.28. and not far from the kingdom of God, with the discreet Scribe, Mark. 12.34. Some intend to become Christ's: and are only his in a naked purpose, but not in practice. Some would be Christ's, but not peremptorily: only with reservations, and certain conditions: To crucify their flesh or to deny themselves, they would have excepted: If, to forsake the worlds vanities, customs, abuses, and sinful fashions were permitted: and if to shun all crosses, and become a temporizer, were things tolerable and indifferent. They would be Christ's, if the word, repentance, faith, conscience, and all piety, were subordinate to their humor; or might stand without prejudice of their fleshly affections, and lusts. All, almost will do violence to the kingdom of God, and will be Christ's, until it come to the swine of their lusts, with the Gadarenes, Luke 8.37. then he must depart. The sacrilegious, the adulterers, the envious, ambitious, malicious, auaricious, &c. will be Christ's, they will serve two masters, erect two opposite Kingdoms within them, God's and Satan's.

They will have their light to have a communion with darkness: And Christ to be in concord with Belial, 2. Cor. 6.14.

But (alas) are not all these strongly deluded? They deceive themselves in their own imagination: thinking with themselves to be something, when they are nothing, and worse then nothing, Gal. 6.3. And many (if they had the occasion and means) with all the nerves of their heart, would aspire to become great in the world: But who doth take thought to attain to the greatest good, & best greatness, to be Christ's? We see our calling, how that not many wise, not many mighty, not many noble (yet some) are called. But God hath chosen the worlds foolish, weak, vile, and naughty things, to confound the wise, mighty, precious & worthy things thereof, 1. Cor. 1.26. Earthly perogatives are in price: worldly dignities are hunted after. But who doth regard that most excellent prerogative; To be the sons of God, John. 1.12? And that their right may be in the tree of life, Revel. 22.14? The most part therefore see not their misery, and fear not that condemnation that hangeth above their heads.

Let us above all things endeavor to become Christ's truly and constantly. Let us esteem it the highest dignity, the greatest felicity, the sweetest contentment, the surest peace, and the most unspeakable & glorious joy to be Christ's. Without him, thy blessings are curses; thy light is darknesses; thy glory is but shame; thy life is but a death; and all thy hope is perditiō. But if thou be Christ's, thou thyself and all that thou hast, is blessed: thy crosses are for thy good; all things are thine, and for thy comfort. With a cheerful heart (filled with the joy of the holy Spirit) thou mayest look down to thy sins, as pardoned: look up to God, as reconciled: look into thyself, as the heir of God: and look up to heaven, as thy dwelling place and endless paradise: and finally, delight thyself more in this, that thou art Christ's, thē in a thousandworlds beside. So hear, that thou mayest be his: so strive, that thou mayest be his: so live, that thou may be his: and so die, that thou mayest be his.

35. A conclusion for the crucifying the flesh, &c.

AS for the duty of a Christian (the crucifying of the flesh) the most part are far from this point. They are so sunk deep in rebelliō, Isa. 31.6. so accustomed to evil, that they can do no good: they cannot change their Morian blackness, nor Leopard spots, Ier. 13.23. They are past feeling, & senselessly do boil in their lusts & affections, Eph. 4.18. They are like the wild Ass used to the wilderness, that snuffeth up the wind by occasion at her pleasure, &c. Ier. 2.24.

Some do hide and cover their flesh, affections and lusts, under hypocrisy. Some do restrain them at times by some occasions and respects. Some do entertain them within, and keep them in, frō breaking forth into capital & groser impieties: as into murder, adultery, incest, theft, &c. yet they permit them to have a full vent unto lesser sins: as unto anger, envy, contempt, backbiting, forged cavillation, private injuries, &c. We cā suffer nothing y ^t toucheth our name, our goods, or persons; no delightful objects are refrained; no temptations are resisted. It is a shame to see what slaves we are to our selves, and what obedience we give to sin unto death, Rom. 6.16. & how far the flesh, affections and lusts do crucify us, and we not them. Beside that, our affections & lusts breed us many incurable and dangerous diseases, and make much disquietness to the mind; they produce the greatest wickednesses unnatural cruelties and vileness, and procure endless wrath to thenselves: whose end is damnation, whose God is their belly, and whose glory is to their shame, which mind earthly things, Phil. 3.19.

If we be therefore Christ's, or would become Christ's: Let us condemn our selves, that we have walked so unworthy of him, and for that we have preferred our flesh and lusts to him, and given too great a testimony that we are not Christ's. If we be Christ's, let us account him dear to us, as we are to him. Let us apply his death and cross to our harts; that as by the merit thereof we get our sins pardoned; so by the virtue of the same we may have thē also mortified. Look upon him whom thou hast pierced, & lament for him, as one mourneth for his only son; and be sory for him, as one is for his first borne, Zach. 12.10. And so detest sin to the death: fear God's wrath, rejoice greatly in thy ransom, and in nothing more; and let this joy stir up thy heart both to crucify thy flesh, & the world to thyself, and thyself to them, Gal. 6.14. Let his love sharpen thy love: Cos amoris amor, Pro. 8.17. His love is without paragon. It ever standeth in the Zenith. He loved us unto the death. Greater love than this hath no man, whē any mā bestoweth his life on his friends, John. 15.13. He is rich in mercy, Ephes. 2.4. His love passeth all knowledge, Eph. 3.19. It is everlasting, and inseparable from us, & we from it, Ier. 31.3. Rom. 8.35. It is neither hid, neither treasured up only in his Word; but shed abroad into our hearts by the Spirit, Rom. 5.5. We must know it, and sensibly feel it, Eph. 3.19. That by these cords of man, and bands of love, Hos. 11.4. he may draw us to himself, and that we may come to him both weeping, Ier. 31.9. and rejoicing with joy unspeakable & glorious, 1. Pet. 1.8. even rejoicing in trembling, Psal. 2.11. because of that great consolation in Christ, and comfort of love, Phil. 3.1. And having our harts constrained by his love, 2. Cor. 5.14. that we may crucify these both his and our most deadly enemies. God of his superabundant mercy grant, y ^t we may once truly become Christ's, & that both in him, & by him, and for him, we may crucify the flesh, the affections and lusts, Gal. 5.24.