Sermons Volume 2, 2 Corinthians 5 · Sermon 31
SERMON XXXI.
2 Cor. 5.16.
Wherefore henceforth know we no man after the flesh; yea though we have known Christ after the flesh, yet now henceforth we know him no more.
THere were false Apostles at Corinth, who gloryed much in outward things, not only Birth, Wealth, Abilities of Speech; but such outward things, as had a nearer connection with, and respect to Religion, as their acquaintance with Christ, that they had known him in the flesh, and owned him when yet alive: And therefore are supposed to be intended in that expression, I am of Christ, 1 Cor. 1.12. As others received the Doctrine of Life from Peter, Paul, Apollos, they immediately from Christ himself: Now this boasting these Corinthian Doctors used, as to keep up their own fame among the people, so to lessen and weaken the credit of Pauls Apostleship▪ for this objection lay against him, that he had not, as other disciples, conversed with our Lord Jesus Christ on earth. Now Paul that he might give the Corinthians occasion to Glory in his behalf, and furnish them with an answer that gloried foreign, verse 12. in external priviledges, though they knew in their Consciences, they had little reason so to do: He had more valuable things to boast of, namely, That he was much in Spirit, much in labours, much in afflictions for the honour of the Gospel, and to all which he was carryed out by the hopes of Eternal Life, the terrour of the Lord at the day of Judgment, and the Love of Christ constraining him. This was the threefold cord; Hope of Reward, Fear of Punishment, and the Love of Christ: And these were more valuable considerations, whereupon to esteem of any one, than external priviledges could be. In their outward priviledges, he could vie with them: For though he was none of Christs followers here upon earth, yet he was equal to them, by seeing and having been spoken to by Christ out of Heaven, 1 Cor. 9.1. Am not I an Apostle? have not I seen Jesus Christ the Lord? But Paul did not seek his esteem meerly for his vision of Christ, and that extasie which befell him at his first conversion, but for the faithful discharge of his work upon the ground aforementioned, that he would not glory foreign, as those others did. Mortified Christians, or those that have seriously given up themselves to the Lords use, should more mind that, and esteem themselves, and others, for true and real worth, rather than such an external previledge: Wherefore know we no man after the flesh, &c.
In the Words we have,
1. A general conclusion inferred against the boasting of the Corinthian Doctors; Henceforth we know no man after the flesh: We own no carnal respect to any man living, and do not value any by outward acquaintance with Christ, but according to the Spiritual power that is in him, and taught by him.
2. The conclusion restrained unto the instance of Christ; Yea though we have known Christ after the flesh. Where there is,
1. A supposition; Though we have known Christ after the flesh.
2. An assertion; Yet henceforth know we him no more. That is, as a friend conversing with us upon earth in an outward way; but as a King and Law-giver of the Church, that is ascended up to Heaven, there to govern the Church by his Spirit, and Laws: Offering and designing to us Eternal life, upon our obedience, & fidelity to him. Well then, to know Christ after the flesh, is not forbidden, with intent to deny his Humanity, or to exclude the comfort thence resulting: So we must still know him after the flesh, his Humane Nature is the ground of our comfort: But that we should not esteem, and judge of persons by their outward conversing with him, but their Loyalty and Obedience to him. This I think to be the most proper meaning of the words: Though some with probability, carry them another way thus: Henceforth know we no man after the flesh; that is, we do not value men for their Wealth, Honour, Nobility; and though we have known Christ after the flesh, alluding to his esteem, when a Pharisee; according to the humour of that sect, he looked for a pompous Messiah, but now owned him as a glorified Saviour, sitting at the right hand of God, in the Heavens.
1. The general truth, henceforth know we no man after the flesh. This knowledge is a knowledge of approbation; to know is to admire, and esteem: as we our selves should not seek our own esteem thereby, so not esteem others, foreign, for some external thing, which seemeth glorious in the Judgment of the flesh.
1. Doct. A Christian should not religiously value others for external and carnal things.
Let us state it a little, how far we are to know no man after the flesh.
1. Negatively; and there,
1. 'Tis not to deny civil respect and honour to the wicked and carnal: For that would destroy all government, and order in the World, Rom. 13.7. Render therefore to all their duties: Tribute to whom Tribute is due: And Custom to whom Custom: Fear to whom Fear: And Honour to whom Honour: We are to own Parents, Magistrates, Persons of Rank and Eminency, with that respect which is due to their Rank and Quality, though they should be carnal: For the wickedness of the person doth not discharge us of our duty, or make void civil, or natural differences, and respects due to them.
2. Not to deny the gifts bestowed upon them, though Common gifts; for your eye should not be evil, because Gods is good, Matth. 20.
3. You may love them the better, when religion is accompanyed with these external advantages, Eccl. 7.11. Wisdom with an inheritance is good: Religious and noble: Religous and beautiful: Religious and learned: Religious and Rich. When grace and outward excellency meet, it maketh the person more lovely and amiable.
2. Positively;
1. We must not guild a potsheard, or esteem them to be the Servants of Christ, because of their carnal excellencies, and value them religiously, and prefer them before others, who are more useful, and who have the Image of God impressed upon them: This is to know men after the flesh, and to value men upon carnal respects: We do not Judge of an Horse by the saddle and trappings, but by his strength and swiftness: Solomon telleth us, Pro. 12.26. That the Righteous is more excellent than his neighbour, and explaineth himself, Pro. 19.1. Better is the poor that walketh in his Integrity, than he that is perverse in his lips, and is a fool. Grace should make persons more lovely in our eyes, than carnal honour and glory.
2. The cause of God must not be burdened or abandoned, because those of the other side have more outward advantages: This was the case between the Apostle and the Desp. And this is clearly to know men after the flesh, and such a course will justify the Pharisees plea, John 7.47, 48. Have any of the Rulers and Pharisees believed in him? but this people which knoweth not the Law are cursed. The truth is not to be forsaken, because there is eminency, pomp, worldly countenance, repute for learning, on the other side. To this head may be referred the plea between the Protestants and the Papists, about Succession; suppose it true, that there were no gaps in their succession, that ours as to a series of persons cannot be justifyed, yet the plea is naught; for this is to know men after the flesh, and to determine of truth by external advantages. So if we should contemn the truths of God because of the persons that bring them to us, as usually we regard the man more than the matter, and not the golden treasure so much as the earthen vessel; 'twas the prejudice cast upon Christ, Was not this the Carpenters Son? Matheo Langi, Arch-Bishop of Saltsburg, told every one that the Reformation of the Mass was needful, the liberty of meats convenient, to be disburdened of so many commands of man concerning days just; but that a poor Monk should reform all, was not to be endured; meaning Luther.
3. We should not prefer these to the despising and wrong of others, 1 Cor. 11.22. Every one took his own supper, but despised the Church of God: That is, excluded the poor, who were of the Church as well as they.
4. To value others for carnal advantages, so as it should be a snare or matter of envy to us, Prov. 3.31, 32. Envy not the oppressor, and chuse none of his ways, for the froward is an abomination to the Lord, but his secret's with the righteous.
5. Know no man after the flesh, so as to forbear Christian duties to them, of admonition, or reproof, or to accommodate Gods truths to their liking, Mark 12.14. Master, we know that thou art true, and carest for no man, for thou regardest not the person of men, but teachest the way of God in truth.
6. Not to comply with carnal men for our own gain and advantage, Judges 16. Having mens persons in admiration because of advantage: To sooth people in their errours or sins.
2. The Reason is taken from the posture of the words in the context, this disposition whatever it be is an effect of the new nature, of the love of Christ, and a branch of not living to our selves.
1. The new nature, verse 17. If any man be in Christ, he is a new creature. A new creature hath a new Judgment of things; when a man is changed his Judgment of things is altered.
2. Of the Love of Christ, Verse 14. He that loveth Christ as Christ, will love Christ in any dress of Doctrine, plain and comely, or learned or eloquent, in any Condition of life in the World, high or low, is not swayed by external advantages.
3. A branch of the Spiritual life, ver. 15. The faithful being born again of the Spirit, do live a new and spiritual life. Now this is one part of this life not to know any man after the flesh: To be dead to things of a carnal interest, not moved with what is external, and pleasing to the flesh: Let the carnal part of the World please themselves with these vain things, Pomp of living, external rank, possession of the power of the Church, &c.
USE is that of the Apostle, James 4.1. My Brethren, have not the faith of our Lord Jesus Christ, the Lord of Glory, with respect of persons. That is, do not esteem things that are religious for those things, which have no affinity with, or pertinency to religion. His reason is couched in the exhortation; Christ is the Lord of glory, and puts an honour upon all things which do belong to him; how despicable soever otherwise in the Worlds eye not external things, but religion, should be the reason and ground of our affection.
2. We come to the conclusion restrained to the instance of Christ; Yea though we have known Christ after the flesh, yet now henceforth know we him no more.
2. Doct. A meer knowing of Christ after the flesh ought to cease among Christians that have given up themselves to live to him, as dying, and rising again, for their sakes.
I shall prove to you that knowing Christ after the flesh was not that respect that he looked for, when he was most capable of receiving love in this kind, namely, during his personal abode in the World: Even then an outward, ceremonious respect to his person, was not so pleasing to him as a serious attention to his Doctrine and counsel, and ever met with a correction and reproof from Christ, rather than approbation and acceptance with him; at least Christ aimed at some higher thing, which was of more value and esteem with him. Search all his life: You read of some that desired to see him, John 12.20, 21, 22, 23. Some Greeks that had a curiosity to see his person, and be more familiarly acquainted with him. Now Christ teacheth that the true means to know him to Salvation was not to see with the eyes of the Body, but by faith in the Spirit, as lifted up to glory they impartially propound the matter to Philip, and he consults with Andrew, and both of them present their request to Christ; but he diverts to the Doctrine of the cross, and the glory that should ensue, to teach them to lay aside doating on his bodily presence, and to think of communion with him in his sufferings, and the duty that belonged to his exaltation. They came to see a man lately cryed up by popular applause, and to gaze on him who was made so famous in the late triumph. So when some depended upon their hearing of him, and resort to his Doctrine, he telleth them this would not do without other things, Luke 13.26. Then shall ye begin to say, We have Eaten, and Drunk in thy presence, and thou hast taught in our streets. Yet if there be no more but kind converse, or an outward resort to his ministry, as to an ordinary man; I know you not. This acquaintance is disclaimed. Some that not only heard, but commended him, as that forward Woman. Luke 11.27, 28. And a certain Woman lift up her voice, and said unto him, blessed is the womb that bare thee, and the paps which thou hast sucked; but he said, Yea rather Blessed are they that hear the word of God, and keep it. Yea rather 'tis a reproof: Oh no Woman; that's a blessed thing to hear the word of God, and keep it: That's not the use to applaude the person, but obey the Doctrine. Still he calleth for a more spiritual respect. When they told him that his kindred, his Mother and Brethren stood without to speak with him, Matth. 12.47. to the end. Christ saith, Whosoever doth the will of my Father which is in Heaven, the same is my Brother, Sister, and Mother. Believing in Christ, and obeying Gods will, rendereth us more acceptable than if we did touch him in blood and kindred. Augustine saith of the Virgin Mary, Beatior Maria percipiendo fidem Christi quàm concipiendo carnem Christi; Materna propinquitas, &c. That she was more happy in carrying Christ in her heart, then conceiving of him in her womb. So Mark 5.18, 19. When Christ had cured a man that was possessed of a whole Legion of Devils, he prayed him that he might be with him: Howbeit, Jesus suffered him not, but bid him go home to his friends, and tell them how great things the Lord hath done for thee, and hath had compassion on thee. Our love to Christ is better shewn not in our humane and passionate affections to his bodily presence, but in performance of those religious services he requireth of us; he lingered after his bodily presence, but Christ expected not the offices of humane conversation, but duty and obedience to his commands from him. So there is a famous Instance of Christs entertainment at Bethany, Mark …0.38. to the end. There were two Sisters, severally imployed; Martha busied in the Ministries, and Services of the outward entertainment, but Mary sat at Christs feet (the posture of disciples) and heard his word. The one careful to entertain Christ in her heart, the other into her house: Christ where ever he came was willing to improve the opportunity, and to leave some spiritual blessing behind him. He came not to be feasted, but to refresh Souls. Martha complaineth of Mary, as if her devotion had been unseasonable, to leave the burden of the houshold affairs, to her alone; but Christ sheweth Mary's respect was more pleasing to him, than Martha's, hearkening to his word, rather than making provision for his person. Many would seem to gratify Christ with an outward and carnal respect, but do not hearken to his gracious words. So in other things; weeping for him when he went to suffer, Luke 23.28. Weep not for me, ye Daughters of Jerusalem, but weep for your selves, and Children. That would not comport with the end of the death of Christ. Which was not to be looketh upon as a spectacle of humane calamity, but as a mystery of higher consideration, and God looked for more noble, and spiritual motions, than this passionate condoling. So to fight for him; Peter was in a rage when they came to attacque Christ, and therefore draweth on an whole Troop, John 18.11. Put up thy Sword in thy sheath Peter. The cup which my Father hath put into my hand, shall I not drink of it? Peters act seemed to express much zeal and affection to Christs person, but Christ sheweth that he was appointed for an higher purpose, and checketh Peter for his rashness. Nay the Disciples languishing for the comforts of his bodily presence: Then Christ told them, John 14.15. If ye love me keep my commandments. When a man is ready at our command, & willing to do what we would have him to do, 'tis a sign of his love; to be up, and be doing is a sure manifestation of obedience. So John 20.27. Touch me not, for I am not yet ascended to my Father, but go to my Brethren, and say unto them, I ascend. Mary Magdalen was now faln at Christs feet, and embraced them, Matth. 28.9. They came and held him by the Feet, and worshipped him. In an humble and affectionate devotion, she hangeth about our Saviour, but Christ forbids this embracing, touch me not; it comes of humane affection, out of a compliment, but Christ rejects this Testimony of her love, and directs her to a more acceptable service, to carry tidings to his Brethren of his Resurrection. And 'tis more acceptable and pleasing to him to be about our Service, and doing good in our station, than to be performing these offices of humane love, and kindness to his person, entertaining him, seeing, hearing him, weeping for him, defending him. Otherwhiles he bids them come to him, Luke 24.39. Handle and see, for a Spirit hath not flesh and bones, as ye see me have; for a confirmation of their Faith.
2. There is a knowing Christ after the flesh since his ascension into Heaven:
1. By a naked profession of his name, without conformity to his Laws. There are Disciples in name, and Disciples indeed, John 8.31. If ye continue in my word, then are ye my Disciples indeed. Christ hath some Disciples who are so in reality, and others who are so in shew only; there is no true ground of solid comfort, but in being real Disciples; others are but Christians in the letter, not in the Spirit. Those that are in the letter have notions of God and Christ, and Heaven, and Hell, but they have but names▪ and notions of these things. But feel nothing of the power and life that accompanieth these things. A man may profess himself a Christian, and yet perish with unbelievers, yea be as great an enemy to Christ as the Jews that crucified him, and the heathens that worshipped other Gods; a grieving of his Spirit, a despising the fruits of his purchase, a refusal of his holy Ordinances, and an hatred of his Servants, is no less offensive to him, and may argue as little affection in us, as either the spight of the Jews, or Idolatry of the Heathens, did in them to Christ. I call this profession of careless, lawless Christians, a knowing Christ after the flesh, because 'tis a meer carnal, humane, natural respect to Christs memory, such as a man beareth to his famous Ancestours, or the deceased Hero's of his Country, not befitting him who is our Mediator, and Lord of all things, who is best remembred when our hearts are converted to him, and when his Laws are obeyed; such as the Jews did bear to Abraham the founder of their Nation, or Moses the Law-giver of their Country. Surely Abraham ▪ and Moses were as dear to the carnal Jews, as Christ can be to us, but Christ telleth them, if you were Abrahams seed, you would do the works of Abraham▪ Joh. 8.39. And Joh. 5.46. If ye had believed Moses, ye would have believed me. They were Abrahams seed after the flesh, not after the Spirit; they were Abrahams seed after the flesh, but that did avail them nothing, since they did not follow his example, but sought to kill him, which was far from Abrahams Spirit and temper. A little of mens practice is a surer rule to try by, than all their fair language and complemental respect, John 9.28, 29. Then they reviled him, and said, Thou art his disciple, we are Moses his disciples, we know that God spake to Moses but as for this fellow, we know not whence he is. However he, or such as He, were so fully resolved to become disciples to Christ, yet they would cleave to Moses, John 9.28.
Thus are the best of men mistaken and abused by their carnal Successours. They made use of Moses his name to excuse their disobedience to Christ.
It is an old trick of degenerate men to cry up the names of pious Ancestours, and externally to adore the memory of Saints departed: But such motives of love are but carnal, when there is an apparent inconformity between you and the persons whom you would magnify. We detest the memory of Annas, and Caiphas, Judas, and such others as conspired to take away the life of Christ; so did they of Corah, Dathan, and Abiram. Ahab was accounted as wicked by them, as Pilate by us: Therefore to rest in a naked, historical belief and meer profession of the name of Christ, when there is such an apparent insubjection to his Laws, 'tis but a knowing Christ after the flesh, owning him as the God of the country, upon custom, and tradition. Well then, Christ is never rightly entertained, but when his Doctrine is received, and intertained by faith: though there should be an hatred of his persecutors, a quarrelling for his religion, you put him to more shame in your conversations, and crucify him afresh every day, Heb. 6.6 Seeing they have crucified to themselves the Son of God afresh, and put him to open shame. A quarrelling ruffian may be ready to fly in the face of him, that shall speak a disgraceful word against his Father, when his own dissolute, and ungracious wicked courses grieve his Fathers Spirit, and shame him more than all their reproaches; so many will pretend much love to Christ, and in an heat & quarrel be ready to venture their lives for their religion. No man would have his religion despised, but yet he shameth and bringeth it most into contempt, that matcheth it with disproportionate practices; as those are called enemies to the cross of Christ, that preached Christ, but yet lived in a sensual and earthly manner, Phil. 3.19.
2. By acts of sensitive affection in the reading, or meditating on the story of Christs sufferings; or when you hear his Passion laid open in a Rhetorical fashion. Men at such occasions find that there is stirred up in themselves some fond pitty at his sufferings, and indignation at the Jews, and are ready to fly in the face of Judas that betrayed him, and the Rulers and those that put him to death. All this is but an humane, natural respect, such as we will find in our selves at any tragical representation, true, our false; let a man but read the sad preparation of Abraham, when he went to sacrifice his Son Isaac, or the pittiful words and moans of Jacob, when they told him, that some Beast had devoured Joseph, and shewed him his coat. The sacking of Jerusalem, by the Babylonians, or how they handled that miserable King Zedekiah, when they had first slain his Children before his face, and then put out his eyes. Or the Lamentations of Dido for Aeneas, when she slew her self. These storys will draw as many tears from our eyes, as the story of Christs sufferings; things of small importance, well represented to the fancy, may thus affect us. And besides, these light affections do not comply with Gods end in the Mystery of Redemption; we are not to reflect upon the death of Christ as a tragical accident, or sad story, but as a well-spring of Salvation, and God looketh for more noble, and spiritual motions, namely, that we should be affected with the horror of our sins, that crucified the Lord of Glory, and the terror of that dreadful severity which God manifested on his own Son, when he took our burden upon him, and the admiration of his incomparable wisdom, which could joyn his mercy with his justice; the unspeakable joy of Salvation, which is derived thence to us, and the ardent love which we should bear to the Father, who hath given his Son to die for us. These are the true resentments of the death of Christ; even that we may raise our hopes of mercy upon the foundation of his merit and satisfaction, as the price of our blessings, and ingage our selves to God, in a way of thankfulness, for his great love and mercy, and increase our hatred of sin, having such a glass wherein to view our hatefulness; now these are spiritual respects, the other are but carnal, such as we would shew to man pitifully handled.
3. By expressing our respects more in the pomp and pageantry of outward complements, rather than serious devotion, or an hearty obedience to his Laws, or worshipping him in Spirit and in truth. This is also a knowing Christ after the flesh, or a carving out a respect to him, that rather suiteth with our carnal minds, than his glorious estate now in Heaven. The whole genius of the Popish religion runneth this way, where the worship of Christ is turned into a theatrical pomp, and the simplicity of the Gospel is changed into weak and silly observances, and beggarly rudiments, which betray it to the contempt, & scorn of all considering men, and is no more pleasing to Christ than the mockage of the Jews & Souldiers that put a purple robe upon Christ, and cryed, Hail king of the Jews, when they spit upon him, and buffeted him. In Christians 'tis but to complement Christ, to feast, and make mirth for his memory, and deck our bodies, and houses, whil'st we look not after rejoycing in the Spirit; to be all for sumptuous Temples, and costly furniture, and rich Altar, Cloaths, and Vestments, while his Laws are trampled under foot, and those that would sincerely worship Christ, and make it their …usiness to go to Heaven, are despised and maligned, and it may be condemned to the fires. 'Tis not the pomp of Ceremonies, but Faith and brokenness of heart, and diligence in his service, and living in the Spirit, that Christ mainly looketh after. Religion looketh more like a worldly thing in a carnal dress, but the Kings daughter is glorious within, Psa. 45.13. The glory of the true Church, and every member thereof is in things spiritual, as knowledge, faith, love, hope, courage, zeal, sobriety, patience, humility; these are the true glories of the Saints, not golden Images, and rich accommodations, and outward triumph, and carnal revilings; and the great thing Christ hath commended to us in his Doctrine is an holy heart, and an holy life, Psa. 93.5. Holiness becometh thy house, O Lord, for ever. Not pomp, and gaudry of worship, but purity, and holiness, that's a standing ornament.
4. By herding with a stricter party, whil'st yet our hearts are not subdued to God. There are three places prove this, Gal. 6.15. For in Christ Jesus, neither circumcision nor uncircumcision availeth any thing, but a new creature. And Gal. 5, 6. For in Christ Jesus neither circumcision nor uncircumcision availeth any thing, but faith that worketh by love, 1 Cor. 7 19. Circumcision is nothing, and uncircumcision is nothing, but keeping the commandments of God. Men hug others because they are of their party, and fellowship; 'tis religion enough to be one of them of such a party, and denomination, as obtains the vogue, and is of most esteem among Christians in that age; yet how strict so ever our party be, if our hearts be not subdued to Christ, all is as nothing in the sight of God; till a man be a new creature, 'tis but a flesh…y knowing of Christ; a man may change his party, as a piece of Lead will receive any Impression, either Angel, or Devil, or what you stamp upon it.
3. This knowing Christ after the flesh will do us no good, be of no comfort and use to us, as to the salvation of our Souls.
1. Because God is no respecter of persons, 1 Pet. 1.17. If you call him Father, who without respect of persons Judgeth every man according to his works. The foreign is the outward appearance, but God is foreign, one that doth not judge by outward respects. The Prosopon of the Jew was his knowledge of the Law, and injoying the Ordinances of God. The Prosopon of the Christian is his profession of respect to Christ, and esteem of him, but God judgeth not by the appearance, but by the internal habit, and constitution of the heart, manifested by an uniform obedience to his whole will; otherwise circumcision may become uncircumcision, or Christianity as Paganism. Therefore 'tis not enough to profess you are for Christ, of his Faction and Party, for there is a Faction of Christians as well as a religion; they are of the Faction of Christians whose interest and education leadeth them to profess love to Christ, without any change of heart, or serious bent of Soul towards him. Now this is the Prosopon, according to which God may be supposed to judge; for you do not think riches, or poverty, fear or love, can so much as be supposed to be in God, but profession, or not profession, is that he looks to.
2. Because Christ hath put us upon another tryal than a fond affection to his outward person and memory, namely by our respect to his commandments, John 14.21. He that hath my commandments and keepeth them, he it is that loveth me. There's the main; other things will not pass for love, though they be taken for such in the World: And John 15.14. Ye are my friends if ye do whatsoever I command you. Perfect friendship consists in harmony, or an agreement in mind and will. If you have any true love to Christ it will make the Soul hate every thing which it knoweth to be contrary to his nature and will, Psa. 97.10. Ye that love the Lord, hate evil; and constraineth the Soul to set about every thing which it knoweth will please and honour him, 2 Cor. 5.14 The love of Christ constraineth us: If we do but love him, and be sensible of the obligation he hath left upon us. So it will be in a real spiritual love.
3. Because they cannot truly challenge the name of Christians that do only know Christ after the flesh. Christ being now exalted requireth a spiritual converse with him. When Christ hath laid aside his mortal life, we should lay aside our carnal conceits, and affections. There were some Jewish Impostors, (that Eusebius writeth of) Mungrel Christians, Chocabites, and Nazerites, who called themselves the Lords kinsmen, a sort of Cozening, and Heretical companions they were, who for their own purposes forraged the Countrys up and down, as the Gipsies now do, amusing the World with genealogies, and drawing the vulgar after them, with many vain fancies, denyed the Resurrection, interpreting all said about it of the new creature, pretending belief in Christ, but observing the Law of Moses, against whom the Epistle to the Galatians is supposed to be written. And there were some that knew Moses after the flesh, and seemed to pretend much zeal to the Law of Moses. Now the Apostle saith they deserved to be called the concision, rather than the circumcision, whereof they gave out themselves to be patrons and defenders. The true believers had right to that title, because they had the thing signified by circumcision, worshipping God with the inward and spiritual affection of a renewed heart, and trusting in Christ alone for salvation, who was the substance of the shadows, and renouncing confidence in fleshly priviledges, worship God in the Spirit, and rejoyce in Christ Jesus. So for Christians, glorying in externals is scarce worthy the name of Christianity, if they have the name, not the reality.
4. Because this knowing Christ after the flesh is inconsistent with his glorious estate in Heaven. It pleased him not in the days of his flesh: A Divine spiritual affection doth only befit the state of glory to which he is exalted. Now he is ascended into Heaven, he is to be known in Faith, and worshipped in Spirit, his body is above all kindness and his memory is to be respected not as the memory of an honourable man, but as one who is Lord of the Church, and governeth it by his Spirit to the end of the World, Phil. 2.10, 11. Not Lord, Lord, but obedience, Matth. 7.22.
1 USE is reproof of those that please themselves with that deceit of heart, that if they had lived in the days of Christ, conversed with our Saviour, and heard his Doctrine, and seen his Miracles and holy life, they would not have used him as the Jews did, but expressed kindness and love to his person. Now to these let me say, First, That 'tis an old deceit of heart. We usually translate the scene of our duty to former times, and lay aside at the present that work, and expression of love which God hath called us to. God knoweth in what age to cast you, and what means and dispensations are fittest for you, he that doth not improve present means, will not improve any, 1 Pet. 1.8. Whom having not seen, we love, in whom, though now you see him not, yet believing, ye rejoyce with joy unspeakable, and full of glory. If ye receive his Doctrine, obey his Laws, believe in him, love him, rejoyce in the midst of afflictions, you express your love to Christ.
2. It is not likely you would do otherwise, having the same temper and constitution of Soul, which they had, that opposed Christ, the same root of bitterness in you. You hate those in whom there is the Image of Christ, and some representation of his Holiness and Meekness. We read of those, Mat. 23.29, 30. Who build the Tombs of the Prophets, and garnish the Sepulchers of the Righteous; and say, if we had been in the days of our Fathers, we would not have been partakers with them in the blood of the Prophets, who yet persecuted Christ; as many will condemn the former Adversaries of the Martyrs, Bonner, and Gardiner. Christ taught no other Doctrine than that which the Prophets and Martyrs had done; but dead Saints do not exasperate. And what entertainment would a rude dissolute sort of people give to such a mean, but holy Person as Christ was, that was so free in his Reproofs? Ye are of your Father the Devil, and the lusts of your Father ye will do, John 8.44. He that now sheweth a spightful and malicious mind against the Truth, and Servants of God, shall never make me think otherwise, but if he had lived in Christs days, he would have been as ready▪ and forward to persecute him as the worst. Certainly an Herod, and an Herodias to John Baptist, would have been an Ahab, and a Jezabel to Elijah; ask them what they thought of Ahab, and Jezabel, they would have made many great Protestations, that they would have done far otherwise, but they did the same things to him that came in the Spirit and Power of Elias. No miscreant, but will cry out on the treachery of Judas, the envy and malice of the High-Priests, the fury of the Jews; yet the same thing is done by them, whilest Godliness is Persecuted, they are still desirous to break this Vessel, where this Treasure lyeth, Dead Saints are out of sight, no Eye sore to them, no way offensive to their Ears.
3. If you should, this would not save you, without Conversion to God. The same Laws were in force then, that are now, knowing Christ after the flesh would do you no good, but a spiritual and true affection to him. The Reward was still promised to true Disciples, John 12.26. If any man serve me, let him follow me, and where I am, there shall also my servant be: if any man serve me, him will my Father honour. When some came to see him, he exhorted to imitation of his Example, and subjection to his Laws. It is not an outside appearance, unless we humbly engage in his Service, and have a desire to please him in all things. Oh therefore let us make this use of the love of Christ, and the sense of our engagements to him, as to know Christ, not after the flesh, but so as to love him, and serve him, and subject our selves to his Laws.
Use 2. Have we a better knowledge of Christ? Do we know him after the flesh, or after the Spirit?
1. The ground of our Knowledge, what is it, common Tradition, Human Credulity, or the illumination of the Holy Ghost? The same Truths work differently, as represented in a different light. Common Report begets a cold Christianity, Mat. 16.16, 17. 1 John 5 4, 5. 1 Cor. 2.4. Hear-say is an advantage, yet not to be rested in. We stand upon higher ground than Heathens, yet are not taller men, John 4.42. Now we believe, not because of thy saying, for we have heard him our selves, and know that this is indeed the Christ, the Saviour of the World. We our selves should be acquainted with Christ; then we know the Truth with more efficacy, John 8.32. Ye shall know the Truth, and the Truth shall make you free; with more clearness and certainty, John 17.8. They have known surely, foreign, that I came out from thee. Acts 2.36. Therefore let all the house of Israel know, foreign, assuredly, that God hath made that same Jesus, whom ye have Crucified, both Lord and Christ: You may venture safely upon it, build on it as a sure Foundation; the other is but a dead and weak thing; it vanquisheth no Temptations, subdueth no carnal Affections.
2. The fruits and effects of our Knowledge.
1. It is a transforming Knowledge, 2 Cor. 3.18. We all with open face beholding, as in a glass, the glory of the Lord, are changed into the same Image from glory to glory. Such a Knowledge as begets Union with Christ, and a thorow change, so as to be converted to him. For it follows in the next verse to the Text: Therefore if any man be in Christ, he is a new Creature. Christ liveth a new kind of life in Heaven; so should we upon Earth; he hath laid aside his mortal life, so should we our carnal life, live to God in the Spirit. Know him, and the power of his Resurrection, Phil. 2.10. Christians are to be esteemed by their profiting in Godliness, that is, knowing him after the Spirit: When we know that Spiritual Power which is in him, and feel it in our selves, renewing, and changing the heart; we find the power of his Resurrection raising us from the death of Sin to the life of Grace, if we are planted into Christ as living Members of his Mystical Body.
2. It is a knowledge that obscureth the splendor of all outward excellencies in our Opinion, Estimation, and Affection, 1 Cor. 2.2. For I determined not to know any thing among you, save Jesus Christ, and him Crucifyed, Phil. 3.8. Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord; for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ, All is nothing to this.
3. It weaneth the heart from outward observances, and bodily exercises, to solid Godliness, or looking after the life and power of them. The Ordinances of the Law, though of God's own Institution, are called Carnal. Heb. 7.16. —Not after the law of a carnal commandment; the Worship of the Gospel, Spirit and Truth, John 4.23, 24. The hour is coming, and now is, when the true Worshippers shall Worship the Father in Spirit and in Truth; for the Father seeketh such to Worship him. God is a Spirit, and they that Worship him, must Worship him in Spirit and in Truth. The more true knowledge of the Gospel, the more of this. As the Apostle distinguisheth the foreign from the foreign, Phil. 3.2, 3. and the Apostle speaketh of the Jew, Rom. 2.28, 29. For he is not a Jew, which is one outwardly, neither is that Circumcision, which is outward in the flesh; but he is a Jew, which is one inwardly, and Circumcision is that of the Heart in the Spirit, and not in the letter, whose praise is not of men, but of God. So it is with better reason true of the Christian, the Worship of the Gospel consisting little of Externals, but being Rational Spiritual Worship, 1 Pet. 3.21. The like figure whereunto even Baptism doth also now save us, (not the putting away of the filth of the flesh, but the answer of a good Conscience towards God) by the Resurrection of Jesus Christ. Col. 2.6. As ye have received the Lord Jesus Christ, so walk ye in him. We receive his Spirit. That is a sorry zeal, and hath little of a Christian Spirit, that runneth altogether upon outward things. Christianity first degenerated by this means, and the life and power of it was extinguished, when it began to run out altogether in Form, and men out of a natural Devotion grew excessive that way. A Christian in obedience to God, is to use his instituted Externals, but his Heart is upon the Spirit and Soul of Duties. Multiplying Rites and Ceremonies has eat out the life and heart of Religion. The more spiritual and substantial Worship is the better, if there be humble and affectionate reverence, a ready subjection and submission to him, flowing from grace, engaging the heart to God, and animated by the influence, and breathing of his Spirit.