crucified in you. But do not mistake me, as if I meant to assert, that none have crucified the flesh but those who are perfect in holiness. No; the righteous man falleth seven times a day, and riseth again. Nay, there is not a just man upon earth that doth good, and sinneth not. And therefore I speak not of those false steps to which the best are liable through the remainders of corruption; but of known and habitual sins, comImitted with the full bent and inclination of the will. These plainly betray the predominancy of the flesh, with its affections and lusts; and show, that the person who is under the dominion of them, has no just or Scriptural claim to an interest in Christ. For a worldly Christian, or a carnal Christian, or a dishonest Christian, are as gross contradictions in terms as an infidel Christian. And this naturally leads me to the

Second thing proposed; which was to show that it is the distinguishing character and the real attainment of all who are Christ's, to crucify the flesh, with the affections and lusts. This is so much the uniform language of the New Testament, that one should hardly think it required a proof. The great lesson which our Lord taught his disciples was expressed in these words: "If any man will come after me, let him deny himself, and take up his cross, and follow me." This he repeated on various occasions, as a subject

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that ought to employ their constant attention. "He that taketh not up his cross and followeth after me, is not worthy of Le."-" If any man come after me, and hate not his father and mother, and wife and children, and brethren and sisters," those nearest and dearest relations according to the flesh, "yea, and his own life also," when the preservation of it becomes inconsistent with the duty he owes to God," he cannot be my disciple." And again, "Whosoever he be of that forsaketh not all that he hath," namely, habitually in affection, and actually too, when God calls him to it," he cannot be my disciple.' These are the permanent, the invariable laws of Christ's spiritual kingdom, and are equally binding on us, as on those to whom they were originally addressed. For had our Lord ever intended to relax or mitigate them in any degree, he would certainly have done it in favour of his first disciples, when his church was yet in its infant state, and therefore stood in need of greater indulgence. But these seemingly hard sayings express the true spirit of Christianity, and afford the most convincing proof of its divine original. Man fell by seeking himself, and must therefore be raised in the way of self-denial. He forfeited his innocence and happiness by hearkening to the solicitation of a fleshly appetite; and, before he can regain happiness, the flesh must be crucified, with the affections and lusts.

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Accordingly, we find that our Saviour's meaning was well understood by his immediate followers; and their practice is the best commentary on his injunctions. What he recommended, they laboured to attain. Thus Paul writes to the Corinthians, "I keep under my body, and bring it into subjection, lest when I have preached to others, I myself should be a cast-away." The remainders of corruption within him, made him cry out with all the emphasis of distress, “O wretched man that I am, who shall deliver me from the body of this death?" Nay, so sensible was he of the importance and necessity of this deliverance, that, as he expresseth it himself, " He counted all things but loss and dung;" first, "That he might win Christ, and be found in him, not having his own righteousness, but that which is through the faith of Christ, the righteousness which is of God by faith." And next, " That he might know Christ" experimentally, "and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death." Nor was this only his wish; we find also that it was his real attainment. "I am crucified," says he, "with Christ: nevertheless, I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh, I live by the faith of the Son of God, who loved me, and gave himself for me." And God forbid that I should glory, save in the cross of our Lord Jesus Christ, by

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whom the world is crucified unto me, and I unte the world." Neither was Paul singular in this. It appears to have been the common attainment of all true Christians in his time. For it is 'spoken of in my text as the badge of Christianity, the very thing which distinguished Christians from all other men. They that are Christ's have crucified the flesh, with the affections and lusts." I have given a recital of these passages of Scripture, as they serve to explain one another and I hope that when they are compared together, and duly considered, they will appear to be a sufficient demonstration, that none whose flesh is not crucified, with its affections and lusts, can, with a Scriptural warrant, lay claim to an interest in Christ.

Thus I have endeavoured to explain what is meant by "crucifying the flesh, with the affections and lusts;" and have shewn you, that this is the actual attainment of every true Christian. Allow me now to conclude this discourse with a practical improvement of the subject. From what hath been said, then, we learn in the

1st place, What is the true nature of our holy religion. It is not a mere bodily exercise, consisting only in external ceremonies or observances. Earthly rulers can ask no more but an outward homage: but the Searcher of hearts challengeth the sincere adoration of the inner man. He who is a Spirit, must be worshipped in spirit

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 sight of God, unless these outward services proceed from a heart warmed with his love, in which every usurping lust, that would share his place, is vanquished and dethroned. To be a real Christian, therefore, is not so easy an attainment as many seem to imagine. Flesh and blood must be wrestled with, and overcome; " for flesh and blood cannot inherit the kingdom 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 subdued, otherwise our abstaining 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 inoffensive outward deportment may sooth your consciences, and prevent the uneasy feelings of remorse, but will not save you from final ruin. The very interest of the flesh may make a man forbear disgraceful sins, and may, for a time, chain up, without weakening, the vigour of corruption. You may be possessed of many amiable qualities, by which you deserve well of society, and yet be total strangers to that character of real Christians which is given in this text. If temporary good