The Dignity and Duty of a Christian, Part 2

The Dignity and Duty of a Christian · Part 2

p. 81THE CHRISTIAN DVTIE.

To crucifie the fleſh.

16. The Chriſtian dignitie and dutie are inſeparable.

HItherto is ſet down the great dignity of thoſe excellent & ſtately ones That are Chriſts. It is not an idle prerogatiue. It is that greateſt benefit, that bindeth all in an obligation of all dutie. p. 82There is one dutie here made mention of: but many moe are vnderſtood by a neceſſarie conſequent, as

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

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

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

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

To glorifie God in body and ſpirit, ſith we p. 83are not our owne, but Chriſts, 1. Cor. 6.20.

All theſe things doe they that hauehave crucified the fleſh, To crucifie the fleſh, what a worke.with the affections and luſts. A taske indeed great, and hard. Only proper to thoſe that are Chriſts, and to none others: and they only fit for it, which no other, but themſelues can performe. A worke both neceſſarie & comfortable: moſt diſpleaſant to vsus, and impoſſible, by nature: yet by grace made eaſie and delightfull: and to God in Chriſt very acceptable.

p. 84The matter of this worke is three-folde: 1. The fleſh. 2. The affections. 3. The luſts.

The forme of the worke, is to crucifie.

17 The fleſh viſible.

THe fleſh is either viſible or inuiſible.

The viſible fleſh is that which is ſubiect to ſenſes, and may be felt and ſeene: this is our body. Man is called fleſh, Geneſis 6.12. Why man and his life are called Fleſh.And this preſent life is called fleſh, 1. Cor. 7.28.

To reſemble the life p. 85of man, as it is indeed euer in a flowing. Our fleſh is euer 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 ſelues doe continually warne vsus, that our liues are changeable, that we be eueryevery moment ready to lay it downe.

Our waking & ſleeping againe, for reſtoring of our Animall ſpirits: Our continuall beating of heart and p. 86arteries by Syſtole and Diaſtole, for repairing of our vitall ſpirits, and our voiding, filling and feeding, for repairing of our naturall ſpirits, and ſuſtaining of this maſſe of our fleſh; doe ſhew vntounto vsus, that wee all muſt flit, and that this houſe of clay wherin we liue, ſome one day will fall downe about our eares.

Fleſh in the holy Scriptures, Diuers ſignifications of fleſh.is often taken for that outward part of our perſon, the body, 2. Cor. 7.1. Sometimes againe it is taken for our mortality, imbecillity, p. 87and 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, Ioh. 6.51. Act. 2.30. 1. Pet. 3.8.

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

p. 8818. The fleſh inuiſible.

THe inuiſible fleſh is not ſubiect to the eye of the body, Our corruption is called fleſh, and why.but to the eye of the ſoule, Rom. 8.24. It is our naturall corruption in ſin, which is called very often fleſh: but improperly, and Metonymically: not ſo much for that it is propagated thrugh the fleſh, or that it is nouriſhed in the fleſh; or executed by the fleſh, or encreaſed with baiting of fleſhly obiects. As for that, the chiefe p. 89end that this our corruption aimeth at, in all motions and actions, is, the ſenſuall delights of the fleſh and body. For what doe the whole vnregenerate in the world reſpect, in their ſinfull honors, profits, or pleaſures, 1. Ioh. 2.16. but only the body, and ſuch things as concerne the ſame? Neuer a true thought, nor care, hauehave they of the poore ſoule, nor of the immortalitie and ſaluation thereof: They minde alway earthly things, Phil. 3.19. Their wiſedome is ſenſuall and fleſhly, Iam. 3.15.

p. 90This is y^t fleſh wherein dwelleth no good, The inuiſible fleſh deſcribed by other places of Scripture.Rom. 7.18.

This is the law in our members, rebelling againſt the law of our minde: and leading vsus captiue vntounto the law of ſinne, Rom. 7.23.

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

This fleſh is that bodie of ſinne, Rom. 6.6. That wiſdome 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.

p. 91The whole world by nature are poyſoned with this Sinning Sinne. Why this fleſh ſhould be crucified.It cauſeth eueryevery one to become an auowed enemie againſt God. It is the fountaine of all wickedneſſe: It tieth men to the earth, and maketh thē ſlaues to their owne ſenſualitie: And finally brings eueryevery one to euerlaſting perdition. And therefore moſt needfull it is that it be crucified.

p. 9219. Affections holy.

AFfections, Affections three-fold.as they are meerely naturall, wee cannot want them. As they are holy, wee muſt needes hauehave them. As they are vnholy, we muſt needs crucifie them.Holy affections.

As for Affections that are holy: they are alwaies rightly moued: they exceed neither in matter, nor in meaſure: they are ſtirred by their right and proper obiects: they intend euer a godly end: they are p. 93ruled by the Word, and ſanctified by the Spirit. They are onelyonly moued by that Good, that God calleth Good: and by that euill that God calleth euill.

They embrace nothing but Good.

They reiect nothing but euill.

They are good ſeruants to the ſoule: and burning ſparks of grace to kindle pietie.

20. Affections vnholy.

VNholy affections are to bee crucified. p. 94Vnholy affections what they are.Theſe are the affections of Sinnes, Rom. 7.5.

And thoſe vngodly cōmotions of the ſoule, accompanied euer with pleaſure or with paine. The ſoule of man is full of euill motions. For the imaginations of the thoughts of his heart are euill continually, Gen. 6.5.

They are perturbations, and paſſions, ſtirred by our corruption, that doe tyrannize ouer the ſoule, to make it ſlauiſhly ſerue ſenſuality.

They are motions that moue the ſoule to perpetrate ſinne: They p. 95hauehave ſtrange force in our members; that is, The force of wicked affections.amongſt our faculties, Rom. 7.5. whereby the ſoule is moued to ſwell with ambition, to riſe with preſumption, to be deiected with deſperation, to pine with enuie, to fret with anger, to rage with malice, to faint in doubt, to bee puffed vp with proſperitie, caſt downe with aduerſitie, oppreſſed by battels, betwixt ioy and ſorrow, hope and deſpaire, feare and care, louelove and hatred, and pitie and rage. And ouerhaled in one inſtant p. 96with a tempeſt, & contrary tide, in a ſudden change of exceſſiue paſſions: as of ioy in a moment turned to ſorrow: of louelove to hatred: and of confidence to feare, &c.

The moſt part of thoſe that doe profeſſe thēſelues to be Chriſts, The euill of wicked affections.hauehave their ſoules diſquieted with affections, their wit is defaced, grace is extinguiſhed: they proue at laſt fooles before the world: enemies to themſelues: and culpable before God. That vnleſſe they will moſt willingly runne p. 97from Chriſt, to their owne perdition: it behoueth them of neceſſitie to crucifie their affections.

21. Luſts Spirituall.

LVſts are either Spirituall, Naturall, Spirituall luſts what they are.or Sinfull.

Luſts Spirituall are ſuch as are contrarie to the fleſh: as the fleſh luſts againſt them, Gal. 5.17.

They are ſanctified deſires. They are engendred by the Holy Spirit. They are agreeable to p. 98Gods will. They are conuerſant about heauenly and holy obiects. They are not to be crucified, but entertained.

By them we hauehave our conuerſation in heauen. By them we walke not after the fleſh: but after the Spirit. And by them we hauehave our inteſtine battels and victories againſt the luſts of the fleſh.

22. Luſts naturall.

LVſts naturall, Luſts naturall what they are.are ſuch as are commō to all, both to thoſe that p. 99are Chriſts, and to thoſe that are not Chriſts. And are ſuch as meerly nature preſcribeth, (nature I vnderſtand in ſo farre as it is not vitiate) as the luſting for things lawfull, neceſſarie, moderate, they are more to be called naturall deſires then luſts: and are in themſelues indifferent. As thoſe luſts are that concerne the lawfull vſe of meate and drinke, and ſuch things as appertaine to the neceſſitie and honeſtie of this life. Theſe luſts are not to be crucified, but moderate.

p. 10023. Luſts ſinfull.

LVſts ſpirituall are proper to thoſe that are Chriſts. Luſts ſinfull are proper to thoſe that are not Chriſts.

Luſts ſinfull, are thoſe, that they that are Chriſts hauehave crucified.

Luſt is taken ſometimes generally, Sinfull luſt twofold.for originall ſinne and naturall corruption; and then it is all one with the fleſh. Sometimes it is taken more ſpecially, for thoſe ſinfull deſires that do ſpring from our p. 101fleſh and corruption; and are ſtirred vp, and ſet forward by wicked affections; and are practiſed by the members of the body. Iames the Apoſtle, Epiſt. 1.14. ſets downe ſixe particular poynts in the proceſſe of humane tentations, The proceſſe of humane tentations.whereof Concupiſcence is the ground; and is that ſame, that fleſh is in this place. The drawing and baiting of the heart by alluring obiects, are two ſinfull affections. The conceiuing of ſinne, and trauelling therewith, are the twofold rage of raigning p. 102luſts, and heere are to bee vnderſtood, and by thoſe that are Chriſts to be crucified. The finiſhing of ſinne, and bringing forth of death, are all thoſe externall euils both culpae & paenae that doe fall, and follow vponupon the fleſh, the affectiōs & luſts, if they be not in time crucified.

24. The nature of theſe wicked lusts.

THey are called the luſts of the fleſh, 1. Sinfull luſts, what they are.Ioh. 2.6. Eph. 2.3. Gal. 5.16. 1. Pet. 2.11.

They are called the p. 103luſts of the world, Tit. 2.12. 2. Pet. 1.4.

They are called mens own proper luſts, 2. Pet. 3.3. 2. Tim. 4.5.

They are alſo called the luſts of vncleannes, 2. Pet. 2.10. the luſts of the eyes, 1. Ioh. 2.16. the luſts of corruption, 2. Pet. 1.4. the luſts of men, 1. Pet. 4.2. euill luſts, Coloſ. 3.5. deceiuing luſts, Epheſ. 4.22.The force of wicked luſts.

Theſe are the luſts which fight againſt the ſoule, 1. Pet. 2.11. A reprobate minde is giuen vp to theſe luſts, Rom. 1.24. The wicked giuegive obedience to theſe luſts, p. 104Rom. 6.12. and are led with many noyſome & fooliſh luſts, 1. Tim. 6.9.

This doth declare in what danger they liue and die in, that crucifie not their luſts, and are not Chriſts.

25. What is it to crucifie the Fleſh.

TO crucifie the fleſh, and to mortifie the fleſh, Sanctification hath two parts.are all one. It is the former part of our ſanctification; as viuification or reſurrection to a new life, is the other part thereof, Eph. 4.23. Tit. 2.12.

p. 105To crucifie the fleſh, To crucifie, what it is.is a metaphorical phraſe, alluding vntounto the crucifying of the body of any one that is condemned to die, by that form of death of malefactors: or becauſe it muſt bee according to the ſimilitude of Chriſts crucifying, Rom. 6.5. Or moſt of all, becauſe it muſt be done by that vertue that is in the Croſſe of Chriſt, and communicated to vsus by the Spirit. For if we be planted with him vntounto the ſimilitude of his death: euen ſo ſhall wee be vntounto the ſimilitude of his reſurrection: p. 106knowing this, that our old man is crucified with him, that the body of ſinne might be deſtroyed, that henceforth wee ſhould not ſerue ſinne, Rom. 6.5, 6.

The very proper meaning of this crucifying of the fleſh is this, What is meant by crucifying.according to the Apoſtles counſell.

Let not ſinne raigne in your mortall bodie, that ye ſhould obey it in the luſts therof, Rom. 6.12.

Let not ſinne hauehave dominion ouer you, verſ. 14. Let ſinne bee ſubdued and deſtroyed, p. 107verſ. 6. Serue ſinne no longer, verſ. 16. Become free of ſinne, verſ. 18. Ceaſe from ſin, 1. Pet. 4.1. and doe all this by the onelyonly vertue and power of Chriſts death & Croſſe, 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, The crucifying of the fleſh is inſeparable from a new life.to wit, a riſing to a newneſſe of life, without the which, the other cannot be a true & a right crucifying, Col. 3.9, 10. ſo as they that are Chriſts, hauehave crucified p. 108the fleſh: euen ſo likewiſe they hauehave riſen to a newneſſe of life, Rom. 6.5, 11, 18.

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

THe crucifying of the fleſh depends vponupon our vnion with Chriſt: The crucifying of the fleſh depends on Chriſts vnion with vsus:our vnion with Chriſt, is by faith, Eph. 3.17. By faith he is ours, and we are his. By faith we apprehēd in Chriſts death and Croſſe, both merit and vertue. By the merit of his Croſſe wee p. 109are iuſtified: by the vertue of his Croſſe we doe crucifie our fleſh. And on the power of his Croſſe.The power of his Croſſe is effectuall in vsus, 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 vp the faith of thoſe that are Chriſts, How Chriſts Croſſe workes in vsus.by a conſidering or iudging with themſelues, 2. Cor. 5.14 and conceiuing a diſdainfulneſſe at ſinne; Hatred of ſinne, how wrought in vsus.and a thankefulneſſe to Chriſt.

A diſdainfulneſſe at ſinne, is conceiued in p. 110the conſideration of Chriſts Croſſe: when as wee thinke earneſtly vponupon Chriſt, ſo innocent, and ſo great in dignity, &c. and vponupon his Croſſe ſo curſed, ſo ſhamefull, and ſo painfull; accompanied with the moſt horrible ſence of Gods anger; we conceiue a deteſtation and hatred at ſinne, being ſo infinite and great an euill in it ſelfe, that it could no otherwiſe bee expiated, but by the facred blood of the moſt High God, Act. 20.28. And hereupon wee are moued more and more, p. 111both to diſdaine it, and to diſ-haunt it; yea, by time to kill it, and to bury it, that it hauehave no more power in vsus to raigne in our mortall bodies.

A great poynt of thankfulneſſe to Chriſt is likewiſe conceiued, Thankfulneſſe how wrought.in the right meditation of Chriſts Croſſe. Wee ſee in Chriſts Croſſe the moſt excellent benefit of our redemption, the greateſt beneficence of the greateſt Benefactor: euen that bountifulneſſe of that louelove of God our Sauiour, Tit. 3.4. when wee were of no ſtrength, he died for the vngodly, Rom. 5.6. He loued vsus, & waſhed vsus in his blood, from our ſinnes, Reuel. 1.5. There is no greater louelove, than this his louelove, whereby he gaue his life for vsus, Ioh. 15.13. It paſſeth all knowledge, Epheſ. 3.19.

It pleaſeth God by his holy Spirit, to ſhed abroad this louelove in our hearts, Rom. 5.5. which when wee feele, it conſtraineth vsus, 2. Cor. 5.14.

That we henceforth liue not vntounto our ſelues, but vntounto him that died p. 113for vsus, and roſe againe, 2. Cor. 5.15.

Arraigne therefore with expedition, An admonition alluding to the Croſſe of Chriſt.thy fleſh, thy affections and luſts, vntounto the conſiſtory of thy conſcience: trie and iudge them by the Word: conuince and condemne them moſt iuſtly to be crucified with Chriſt.

Leade them foorth without the Campe of thy heart, vntounto the vileſt Golgotha, there to ſuffer.

Strip them naked of all their falſe externall veſtures of profit, pleaſure and honour, with p. 114all their deceitfulneſſe; that their filthy nakedneſſe may appeare, to their further deteſtation.

Crucifie thy affections, and fixe them by faith vponupon the Croſſe of Chriſt; who is that tree of life, Reuel. 22. which giueth death vntounto ſinne, but life and health to his owne.

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

GiueGive them to drinke the bittereſt Aloes of a contrite heart.

Ceaſe not from crucifying, p. 115them till they bee fully dead.

Then bury them with Chriſt, vntill they bee throughly waſted and conſumed.

At laſt lift vp thy heart & head with ioy, vntounto thy Redeemer, and ſay confidently, Now I know that my Well-beloued is mine, and I am his: hee feedeth among the Lillies, Cant. 2.16. For I hate them that hate thee (chiefly ſinne and Satan) with an vnfained hatred, as they were my vtter enemies, Pſalm. 139.22. and for thy ſake I hauehave crucified p. 116the fleſh, with the affections and luſts. And becauſe I delight and reioyce in nothing ſo much as in thy Croſſe: I am likewiſe crucified to the world, and the world is crucified to me. As the world deſpiſeth me for thy Croſſe ſake; ſo by the vertue and power of that ſame Croſſe, I deſpiſe the world, Galat. 4.16. yea, for thy ſake I count my greateſt vantage to bee loſſe, and doe eſteeme all things but dung to gaine thee, Phil. 3.8. And all ye that louelove the Lord, hate euill, p. 117Pſalm. 97.10. And let vsus all walke worthy of the Lord, Coloſ. 1.10. and of that great vocation and eſtate wherein wee are called to bee his, Epheſ. 4.1. And let vsus, with thoſe ten thouſand times ten thouſand, & thouſand thouſand of Angels, ſay with our hearts, Worthy is the Lambe that was killed, to receiue power, and riches, and wiſedome, and ſtrength, and honour, and glory, and praiſe, Reuel. 5.11, 12, 13.

p. 11827. How the externall fleſh, and body is to be crucified?

TO crucify the fleſh, What it is to crucifie the body.is not to put violent hands into the body; as did Achitophel and Iudas. Neither is it, to plague it with needleſſe and ſuperſtitious auſterities; of watchings, faſtings, nakednes, pilgrimages, ſcurgings, &c. As parts of that Papiſticall penall-ſatisfaction for appeaſing of diuine wrath: which things hauehave indeede a p. 119ſhew of wiſedome, in a voluntary religion, and humbleneſſe of minde, and in not ſparing the body, Col. 2.23. But to crucify the bodily fleſh, is to abſtaine from all things, ſo farre as it may ſerue to obtain that incorruptible crowne: To beat down the body, and to bring it to ſubiection, 1. Cor. 9.25, 27. If wee giuegive the body too much, we feede a foe: if too little, wee kill a friend. The neceſſitie of the body (not the ſuperfluitie) is to bee regarded. It muſt ſerue and not command: The ſeruant p. 120muſt not bee preferred to the Maſter. It is a ſhame to any to be a ſlaue to his owne body. EueryEvery one ſhould ſay with himſelfe: Maior 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 ſlaue to my body.

Wee ſhould alwaies be conuerſant with our beſt and diuine part: Admonition.but with that querulous & fragill part, ſeldome: and onelyonly vponupon neceſſitie. What needes the p. 121priſoner hauehave ſuch care of his priſon? Whileſt thou liueſt in the body, liue not for the body: Hold it vnderunder obedience. If it be pampered, it will repine: delicately to entertaine it, is to quench fire with gunpowder. By externall abſtinence and exerciſes, fit it for internall mortification.

Accuſtome thy ſelfe to command thy delights. Shun all that are vnlawfull In thoſe that are lawfull, keep a meaſure. Suſtaine and abſtaine. GiueGive thy body nothing, that thy conſcience p. 122bids withhold. Be not ſo like Martha, to the body, as like Mary, for the ſoule.

28. To crucifie the fleſh, &c. is with difficultie and paine.

THe word it ſelf (crucifie) ſheweth that this worke cannot bee without difficultie and paine. And as it is not done in one moment, ſo it is not done with a wiſh. There muſt bee a labour, a buſineſſe, a trauell in the dolours of the new birth.

p. 123Such two old intire friends, as is the Fleſh, The crucifyng of the fleſh beginneth at ſorrow for ſin.and the Spirit, cannot part company, without teares. The olde man cannot bee mortified, without the ſorrow of a contrite ſpirit. The fore-skinne of our fleſh cannot be circumciſed, without ſome ſenſe of ſecret griefe.

We cannot be deliuered of our falſe conception of that bodie of ſinne, without ſome manifeſt dolour.

If thou wouldeſt therfore rightly attempt the crucifying of the fleſh, Admonitiō.&c. thou muſt begin at p. 124a humbled heart: thou muſt ſow in teares, that thou maiſt reape in ioy: Pſal. 126.5. Thou muſt not thinke to flie the wreſtlings, without a wounded conſcience. Thou muſt ſorrow to Godward: and ſuffer ſome ſecret pangs of the ſenſe of thy owne ſins, and Gods wrath: and of battels betwixt the fleſh and the Spirit.

Thou muſt lament before the Lord; that thou haſt been ſo long in beginning to crucifie the fleſh. Thou wilt find many ſecret perplexities in parting with thy p. 125domeſticke gods, thy fond affections & luſts.

Whoſoeuer hauehave not found within thēſelues, theſe ſecret terrors, dolours and battels, as yet they hauehave not knowne, nor felt what it is to crucifie the fleſh, &c.

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

p. 12629. Who doe crucifie the fleſh?

SOme do cheriſh their fleſh, Only they that are true Chriſtians doe crucifie the fleſh.affections and luſts, as the Epicure. Some doe croſſe a little their fleſh & affections, as the Moraliſt. Some doe curſe them, as the deſperate.

The Hypocrite may couer or colour his fleſh and affections, but hee cannot crucifie them. But none doe crucifie them, but they that are Christs.

It is one thing to reſtraine p. 127or bridle y^e fleſh and the luſts, and another thing to crucifie them. Only a true Chriſtian, who is Chriſts indeed, doth truly crucifie his corruptiō and luſts. It may be ſaid to him, as the Angell ſaid to Gedeon: The Lord is with thee, thou valiant man, Iudg. 6.12. The ſword of the Lord and of Gedeon againſt Iericho, Iudg. 7.20. So, The ſword of the Spirit, and of a Chriſtian againſt ſinne, to crucifie the fleſh and the luſts, &c.

Many poynts of our fleſhly corruption; many p. 128luſts and affections may lie long hid and ſleeping within men; becauſe they want occaſion of obiects and tentations to ſtir them and awake them. But this ſleeping of affections, is not the crucifying of affections. OnelyOnly thoſe that are Chriſts, doe crucifie the fleſh, with the affections and luſts.

30. Who crucifie them not?They that are not Chriſts cannot crucifie the fleſh.

WHoſoeuer are not Chriſts they p. 129cānot crucifie the fleſh; they hauehave neither ſeeing eyes, nor feeling hearts, to perceiue their fleſh and affections. Without Chriſt, they can doe nothing: without Chriſt, they are meerly naturall, ſenſuall, carnall, and in great confederacy with their luſts and fleſh. Their amity and wiſedome, is enmity againſt God: the body cannot liue without the head: the branch cannot beare fruit without the tree: the houſe cannot ſtand without the cornerſtone: no more can p. 130they that are without Chriſt, crucifie their fleſh, affections & luſts. They are enemies of Chriſts Croſſe, whoſe end is damnatiō, whoſe God is their belly, and whoſe glory is to their ſhame; which minde earthly things, Phil. 3.19.

They that are without Chriſt, To reſtraine ſinne, is not to crucifie ſinne.may hide ſin and reſtraine ſinne: but cannot crucifie ſin. Many corruptions may bee lurking within them, and as yet not awaked. Many I hauehave ſeen walking, eating, drinking, going abroad, attending p. 131their affaires, their mirth, & their paſtime: and yet hauing within their body with many ſecret ſleeping obſtructions, corruptiōs, ſhirrouſes, malignities, ready to be impregnat and ſtirred vp, and to become moſt painfull, dangerous and deadly diſeaſes. So may thoſe that are without Chriſt hauehave their fleſh, affections and luſts in many poynts, lying in a drowſineſſe, and brought aſleepe for a time: this is not to hauehave the fleſh in any wiſe crucified.

They may hauehave their p. 132fleſh and affections reſtrained: their office, education, imitation, affection, feare, ingenuity of nature, infancy, age, ſexe, morall vertues, and the generall and commō repreſſing gifts of the Spirit, may bridle their fleſh and luſts in many degrees: and yet neuer a whit truly crucified.Admonition.

Let vsus not therefore thinke our ſelues the more happy, or the more to be Chriſts: for all our ſimple reſtraint of ſinne, conformity of Chriſtian māners, ſtopping of groſſer ſinnes, p. 133ciuill or morall carriage, faire and ſeemly faſhions, vnleſſe by the vertue of Chriſts Croſſe we doe mortifie ſinne at the root: and except wee finde ſenſible, that nothing in this whole world moues vsus more to crucifie ſin, and beate downe any corruption or luſt in vsus; as the ſpeciall conſideration of the power of Chriſts croſſe.

p. 13431. How farre can the fleſh, &c. be crucified?

THe body may moſt of all be eaſily crucified, It is eaſier to crucifie the body, than the luſts: and the luſts, than the affections.by beating it downe, and holding it vnderunder ſome obedience of abſtinence and auſterity, & weaning it from many delights.

Luſts againe are more eaſily crucified than affections; becauſe they are more neere the externall body, and actions thereof: affections againe hardlier are crucified p. 135than luſts. But the fleſh it ſelfe, The internall fleſh is moſt hardly crucified.that body of death, and ſin, moſt hardly of all: for it is the ſtrong root, out of the which the reſt doth ſpring vp. And yet none of all theſe can be truly crucified, vnleſſe they al bee crucified in ſome true meaſure & degree.

Many branches of our luſts hauehave been cut, and yet ſpring againe: many quenched, yet kindled againe: many affections ſubdued, yet rebelling againe: becauſe the root (the fleſh) hath yet neuer bin rightly rooted out.

p. 136The fleſh can neuer bee fully and perfectly crucified, The fleſh cannot bee perfectly crucified.ſo long as we are in this tabernacle of clay. They that are Chriſts, muſt not bee tryed by perfect ſanctification. Sinne will remain, though not raign. Wee muſt ſee and feele our corruption, but not walke after it: yet while wee are diſclaiming it, it will bee diſquieting vsus; and while wee are mourning for it, it will ſtill be marring vsus.

And although Sarah and Hagar bee dwelling in the houſe of Abraham, Hagar muſt bee p. 137ſubiect to Sarah; or elſe both Hagar & her children muſt bee caſt out, Gen. 16.6.

32. When doe we crucifie the fleſh, &c?

IT is once truly begun, Our whole life ſhould be a crucifying of ſinne.but neuer in this life fully finiſhed. For as the inward man is renued daily, 2. Cor. 4.16. So the outward man (the fleſh) is crucified daily. And although the Apoſtle vſeth the praeterit time, wherby he vnderſtandeth the true beginning of this worke: p. 138yet ſo long as wee liue, the continuall practice of it remaines, and ſhall not bee finiſhed vntill death.

The mortified Romanes are ſtill exhorted to mortifie the luſts of the body, Rom. 8. The renued Epheſians and Coloſsians are willed to doe the ſame, Epheſ. 4.22. Col. 3.8. We muſt ſtill be doing this work, wee muſt crucifie the fleſh, and crucifie it againe. Admonition.Let vsus be doing this euer without intermiſſion. There will euer remaine ſome parts of the root of ſinne; out of p. 139the which, ſome new & noyſome branches will ſpring out, vnleſſe we be ſtil crucifying: vntill the time we ſee God face to face, we wil euer ſee another law in our mēbers, repugning againſt the law of our mind, Rom. 7.23. Againſt the which we muſt hauehave a continuall battell; which alſo by the power of Gods Spirit wee muſt be ſtill crucifying; and continually wee muſt endeuour, Our imperfection.that as the fleſh and the Spirit (our vnregenerate and regenerate parts) are neuer fully ſundred: they both p. 140concurre in place and action: they are mixed through all, and in all our naturall faculties and actions; whereby all our beſt workes are imperfect. So I ſay, wee ſhould endeuour ſo to crucifie the fleſh, that the Spirit may hauehave the preeminence in all things; although with ſome oppoſition, and contagion of the fleſh, 1. Ioh. 5.45.

Hereof it followeth, that both we, and all our beſt workes are but imperfectly good; Our perfection.yet wee are acceptable before God, through Ieſus p. 141Chriſt, 1. Pet. 2.5. All our perfection is but either comparatiue, being compared with the vngodly; or imputatiue, being ours in Chriſt; or inchoatiue, being begun by the Spirit: or affectiue, more in the affection, than effectiue in action.

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

BVt what? may wee not be Chriſts, and doe as we pleaſe? what need is there, to thoſe that are Chriſts, to crucifie p. 142the fleſh? May we not turne the grace of God to wantonneſſe? may wee not ſinne, that grace may abound? Is there ſuch a neceſſity that wee muſt crucifie the fleſh?

Truly a neceſſity lieth vponupon vsus, To crucifie the fleſh, &c. a thing moſt neceſſary.to crucifie the fleſh; for vnleſſe we kill ſinne, it will kill vsus.

The fleſh luſts againſt the Spirit, Galat. 5.17. wee muſt crucifie the fleſh, that wee may liue in the Spirit. They that are in the fleſh, cannot pleaſe God, Rom. 8.8. Carnall men walke as men in the workes of p. 143the fleſh, 1. Cor. 3.3. If we liue after the fleſh, we ſhall dye. Rom. 8.13. Fleſhly luſts doe fight againſt the ſoule, 1. Pet. 2.

They that ſow to the fleſh, of the fleſh ſhall reape corruption, Gal. 6. And they that doe not crucifie the fleſh, & the works thereof, ſhall not inherit the kingdome of God, Gal. 5.19, 21.

It ſtands vsus therefore vponupon the perill of condemnation, Admonition.if we do not crucifie truly the fleſh. Who can liue with a deadly foe, from whom they cannot flie, vnleſſe they make battell to ouerthrow p. 144him? Who can willingly keepe a Scorpion in their boſome, and not kill it? Our fleſh and affections and luſts, muſt either bring on vsus an eternall curſe, or elſe we muſt in time crucifie them. We muſt conſume all thoſe, which the Lord our God doth giuegive vsus to conſume: Deut. 7.16. compared with 13.6. And if our deareſt friēd (which is as our owne ſoule) intice vsus ſecretly to ſin, our eye ſhould not pitie him, but euen kill him. This was an ordinance to the people of Iſrael, to ſaue thē p. 145from offending of God. This ſame in effect ſhould we doe with our inteſtine enemies, the fleſhly affections and luſts, our greateſt ſeducers to offend God. Agag and the Amalekites of our fleſh, euen our affections, whom God commands to be killed, muſt not bee ſpared, 1. Sā. 15.3. Let vsus ſhew herein our greateſt obedience to God, and the moſt allowed zeale of Phineas, in killing and crucifying the vileſt Zimri and Cozbi of our luſts, Numb. 25.

p. 14634 A concluſion for thoſe that are Chriſts.

HEre is the dignitie & dutie of a Chriſtian deſcribed. His dignitie, is to bee Chriſts. His dutie is, to crucifie the fleſh. Many ſorts of falſe Chriſtians.As for y^e Chriſtian dignitie: Many carry the name of a Chriſtian to their condemnatiō; becauſe they will not be truly Chriſts to their owne ſaluation. Many hauehave the face and the mouth of a Chriſtian; but neither the heart nor hand of a Chriſtian. Some are enemies to Chriſt, open p. 147or ſecret. Some are Chriſts, onelyonly in ſhew; but not in ſubſtance: in appearance onelyonly, and not ſo in effect. Some are but almoſt his, with Agrippa, Act. 26.28. and not farre from the kingdome of God, with the diſcreet Scribe, Mark. 12.34. Some intend to become Chriſts: and are onelyonly his in a naked purpoſe, but not in practice. The falſe Chriſtian deſcribed.Some would be Chriſts, but not peremptorily: onelyonly with reſeruations, and certaine conditions: To crucifie their fleſh or to deny themſelues, they would hauehave excepted: p. 148If, to forſake the worlds vanities, cuſtomes, abuſes, and ſinfull faſhions were permitted: and if to ſhun all croſſes, and become a temporizer, were things tolerable and indifferent. They would be Chriſts, if the word, repentance, faith, conſcience, and all pietie, were ſubordinate to their humour; or might ſtand without preiudice of their fleſhly affections, and luſts. All, almoſt will doe violence to the kingdom of God, and will be Chriſts, vntill it come to the ſwine of their luſts, with the Gadarenes, Luke 8.37. p. 149then hee muſt depart. The ſacrilegious, the adulterers, the enuious, ambitious, malicious, auaricious, &c. will bee Chriſts, they will ſerue two maſters, erect two oppoſite Kingdomes within them, Gods and Satans.

They will hauehave their light to hauehave a communion with darkneſſe: And Chriſt to bee in concord with Belial, 2. Cor. 6.14.

But (alas) are not all theſe ſtrongly deluded? They deceiue themſelues in their own imagination: thinking with themſelues to be ſomething, p. 150when they are nothing, and worſe then nothing, Gal. 6.3. And many (if they had the occaſion and meanes) with all the nerues of their hart, would aſpire to become great in the world: But who doth take thought to attaine to the greateſt good, Ʋery few are true Chriſtians.& beſt greatneſſe, to bee Chriſts? Wee ſee our calling, how that not many wiſe, not many mightie, not many noble (yet ſome) are called. But God hath choſen the worlds fooliſh, weake, vile, and naughtie things, to confound the wiſe, mightie, precious p. 151& worthy things thereof, 1. Cor. 1.26. Earthly prerogatiues are in price: worldly dignities are hunted after. But who doth regard that moſt excellent prerogatiue; To be the ſonnes of God, Ioh. 1.12? And that their right may bee in the tree of life, Reuel. 22.14? The moſt part therefore ſee not their miſerie, and feare not that condemnation that hangeth aboue their heads.

Let vsus aboue al things endeuour to become Chriſts truly and conſtantly. An exhortation that men may become true Chriſtians.Let vsus eſteeme it the higheſt dignitie, p. 152the greateſt felicitie, the ſweeteſt contentment, the ſureſt peace, and the moſt vnſpeakable & glorious ioy to be Chriſts. VVithout 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 Chriſts, thou thy ſelf and all that thou haſt, is bleſſed: thy croſſes are for thy good; all things are thine, and for thy comfort. VVith a cheerfull heart (filled with the ioy of the holy Spirit) thou maiſt look downe to thy ſinnes, as pardoned: looke vp to p. 153God, as reconciled: look into thy ſelf, as the heire of God: and looke vp to heauen, as thy dwelling place and endleſſe paradiſe: and finally, delight thy ſelfe more in this, that thou art Chriſts, thē in a thouſandworlds beſide. So heare, that thou maiſt bee his: ſo ſtriue, that thou maiſt be his: ſo liue, that thou may be his: and ſo die, that thou maiſt 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 farre from p. 154Impedimēts that ſtay the crucifying of the fleſh.this poynt. They are ſo ſunke deepe in rebelliō, Iſa. 31.6. ſo accuſtomed to euill, that they can do no good: they cannot change their Morian blackneſſe, nor Leopard ſpots, Ier. 13.23. They are paſt feeling, & ſenſeleſly doe boyle in their luſts & affections, Eph. 4.18. They are like the wild Aſſe vſed to the wildernes, that ſnuffeth vp the wind by occaſion at her pleaſure, &c. Ier. 2.24.

Some doe hide and couer their fleſh, Diuersſorts of the falſe crucifying of the fleſh, &c.affections and luſts, vnderunder hypocriſie. Some doe reſtraine them at times by ſome occaſions and reſpects. p. 155Some doe entertaine them within, and keep them in, frō breaking forth into capitall & groſer impieties: as into murther, adultery, inceſt, theft, &c. yet they permit them to hauehave a full vent vntounto leſſer ſins: as vntounto anger, enuy, The fleſh doth crucifie vsus to our damnation.cō tempt, backbiting, forged cauillation, priuate iniuries, &c. We cā ſuffer nothing y^t toucheth our name, our goods, or perſons; no delightfull obiects are refrained; no tentations are reſiſted. It is a ſhame to ſee what ſlaues we are to our ſelues, and what obedience wee giuegive to p. 156ſin vntounto death, Rom. 6.16. & how far the fleſh, affections and luſts doe crucifie vsus, and wee not them. Beſide that, our affections & luſts breed vsus many incurable and dangerous diſeaſes, and make much diſquietnes to the mind; they produce the greateſt wickedneſſes vnnatural cruelties and vileneſſe, and procure endleſſe wrath to thēſelues: whoſe end is dānation, whoſe God is their belly, and whoſe glory is to their ſhame, which minde earthly things, An exhortation to crucifie the fleſh.Phil. 3.19.

If wee bee therefore Chriſts, or would become p. 157Chriſts: Let vsus condemne our ſelues, that we hauehave walked ſo vnworthy of him, and for that we hauehave preferred our fleſh and luſts to him, and giuen too great a teſtimony that we are not Chriſts. If we be Chriſts, let vsus account him deare to vsus, as we are to him. Let vsus apply his death and croſſe to our harts; that as by the merit thereof wee get our ſins pardoned; ſo by the vertue of the ſame wee may hauehave thē alſo mortified. Look vponupon him whom thou haſt pierced, & lament for him, as one mourneth p. 158for his onelyonly ſonne; and bee ſory for him, as one is for his firſt borne, Zach. 12.10. And ſo deteſt ſinne to the death: feare Gods wrath, reioice greatly in thy ranſome, and in nothing more; and let this ioy ſtir vp thy heart both to crucifie thy fleſh, & the world to thy ſelfe, and thy ſelfe to them, Gal. 6.14. Let his louelove ſharpen thy louelove: Cos amoris amor, Pro. 8.17. His louelove is without paragon. It euer ſtandeth in the Zenith. Hee loued vsus vntounto the death. Greater louelove than this hath no man, whē any mā beſtoweth p. 159his life on his friends, Ioh. 15.13. He is rich in mercy, Epheſ. 2.4. His louelove paſſeth all knowledge, Eph. 3.19. It is euerlaſting, and inſeparable from vsus, & we from it, Ier. 31.3. Rom. 8.35. It is neither hid, neither treaſured vp only in his Word; but ſhed abroad into our hearts by the Spirit, Rom. 5.5. Wee muſt know it, and ſenſibly feele it, Eph. 3.19. That by theſe cords of man, and bands of louelove, Hoſ. 11.4. he may draw vsus to himſelfe, and that wee may come to him both weeping, Ier. 31.9. and reioycing with ioy p. 160vnſpeakable & glorious, 1. Pet. 1.8. euen reioycing in trembling, Pſal. 2.11. becauſe of that great conſolation in Chriſt, and comfort of louelove, Phil. 3.1. And hauing our harts conſtrained by his louelove, 2. Cor. 5.14. that we may crucifie theſe both his and our moſt deadly enemies. God of his ſuperabundant mercy grant, y^t we may once truly become Chriſts, & that both in him, & by him, and for him, wee may crucifie the fleſh, the affections and luſts, Gal. 5.24.

FINIS.

End of the text · John Abernethy, The Dignity and Duty of a Christian (1620)