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النشر الإلكتروني

SERMON XI.

THE DIFFERENCE BETWEEN A CARNAL AND SPIRITUAL KNOWLEDGE OF CHRIST.

2 Cor. v. 16.

Wherefore, henceforth know we no man after the flesh: yea, though we have known Christ after the flesh, yet now henceforth know we him no more.

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THE Apostle is here describing the effect of conversion. "The love of Christ," says he, "constraineth us." We were dead, but now we live, and "he died for all, that they which live should not henceforth live to themselves, but to him who died for them and rose again."

So powerful an alteration as this, which takes place in every real conversion, gives a man a taste and spirit quite different from that which he had by na

ture.

He no longer knows things "after the flesh," that is, according to the spirit of the world, which is natural to fallen man. Persons and things are now beheld with different eyes. A real christian "knows no man now after the flesh." He sets a quite different value on objects from that which he did before. What was once pleasing is now become insipid; what was once disgusting is now become agreeable. His prejudices are removed; his affections have a new direction; his will is turned to God from sin and

the world and the sense of his vast obligations to Christ, who redeemed him from the just damnation of hell, constrains him to suffer and to do whatever he is called to for his sake. It is but little that he can do to show his gratitude; but he does that little : he gives himself up to him who died for him and rose again to be his for ever. Hence he must know, regard, and estimate persons and things no longer "after the flesh, but after the Spirit."

When a man acts according to the course of this world, with no higher or better principles than mere nature furnishes, he is said to "live after the flesh;' and even the fairest shows of virtue, unprincipled with the love of Christ, are merely FLESHLY according to the Scriptures. But when a man comes to have a new nature, and Christ dwells in his heart by faith, he then is said to "walk after the Spirit ;" meaning the Spirit of Christ which now rules in him. And if a man before his conversion had known Christ after the flesh, that is, had conceived of Christ after the manner and spirit of the world, yet the change which now has taken place in him, leads him henceforward not to know him in that manner any more. He now knows Christ spiritually; beholds his real glory; loves him with spiritual affection; conceives of his character, person, offices, and kingdom, according to their real nature. And all this is not to be wondered at: for being "in Christ," he is "a new creature, old things are passed away, behold, all things are become new."

It has been thought that the Apostle alludes to the mistaken notion which Peter and the other Apostles had formed of Christ, when they thought his kingdom

was of this world, and that he was come to be a temporal Prince and a worldly Conqueror. And indeed this mistake of theirs affords us an instance, and gives a good illustration of what it is "to know Christ after the flesh." But the meaning must by no means be confined to this. To know Christ and every other object, "after the flesh," is to know and value them according to the spirit of fallen nature, and is quite opposite to the knowledge and estimation of things" according to the spirit." These two sorts of lives, tastes, tempers, and dispositions, called FLESH and SPIRIT, the one the fruit of mere nature, the other of the Holy Spirit in regeneration, are so spoken of in St. Paul's writings, as to leave no reasonable doubt, that the general idea I have given is the true meaning of the text.

Nor is it in knowing Christ only, but all men, that the Apostle speaks of this fleshly principle. His great object is to teach us, that the new creature views, feels, loves, estimates every possible object, in regard to his ends, motives, and pursuits, in a manner quite different from the way of mere nature. Doubtless the spiritual views which the Apostles had of Christ's kingdom, so opposite to those of the Jews, and to those which they themselves had on their first acquaintance with Christ, is a good illustration of the general subject before us. But I cannot think it was the main thing intended, nor even particularly alluded to by the Apostle: for it should be remembered that the Apostle Paul was not one of the twelve. Such a sentiment was therefore more likely to have proceeded from Peter, James, or John.

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The general idea of the text being stated, I purpose to describe two sorts of Persons-1st, those who know Christ, and estimate both him and all other objects after the flesh-2d, those who know Christ in that manner no more, but who know him after the Spirit. And I must beseech my audience to examine their own consciences, that they may see whether they are real or only nominal christians. It also behoves me to speak plainly to the consciences of each according to the Scripture "O God of grace, who hast given us thy Son to be our Saviour, send thy holy Spirit into our hearts, to give us a right judgment in all things."

1st. He who knows Christ after the flesh, was bred a christian; was baptized, and pays some attention to christian forms. Nor has he totally renounced the worship of God on the Lord's-day. In that he will go so far as the prevailing custom and fashion prescribes. When it was reckoned an indecent thing, as it was in the days of our fathers, to neglect public worship, on either part of the day, he would conform to the allowed rules of propriety. But now that the fashion of violating the Sabbath in the afternoons is grown strong, he does it without shame; for he is kept in countenance by numbers.

I mention this only as one instance; for it may stand as a good sample of the whole character. He who "knows Christ only after the flesh," or in an external manner, moves by the rules and customs of the world. He thinks nothing shocking, nor does he feel any thing grievous to his conscience, which has the sanction of the multitude. With the same loose ideas of religion which he has, he would have

been a Mahometan, or a Pagan: He would have professed any religion which happened to be the fashion. He has no deep, serious, ábiding concern for eternity. His soul is to him an object of small magnitude compared with the riches, the pleasures, or the honours of this world. Hence you never find him ready to deny himself, to bear the cross of Christ, to put himself to any cost or trouble for Christ's sake. So far is he from being constrained by the love of Christ.

He professes, all this time, a regard for Christ and the christian religion, but he lives not to him who died for sinners. If christian profession abound, and the doctrines of the Gospel be fashionable, where he lives, it is not to be wondered at if he also profess evangelic truth. And he will use some of these phrases concerning religion, which are common among his neighbours. But he only knows Christ "after the flesh :" he has no lively ideas annexed to the words. His soul cleaves to the world, and in business, in conversation, in company, he goes on just like a man of the world. If he meet with a godly man alone, he may honour and own him; but in public he is quite ashamed of him. He takes care never to expose himself to contempt and reproach for Christ's sake. He knows how low and mean a christian looks in the eye of the world, and he never suffers himself to be aspersed as a professor of godliness in the sight of persons of rank and figure.

He

There is a reason why he is thus ashamed. has not "Christ in him the hope of glory." He never felt a wounded spirit on account of sin; the

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