First, The general truth — ' Henceforth know we no man after the fiesh.' This knowledge is a knowledge of approbation : to know is to admire and esteem; as we ourselves should not seek our own esteem thereby, so not esteem others, KaTo, adpKa, for some external thing, which secmeth glorious in the judgment of the flesh.
Doct. 1. 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.] It is not to deny civil respect and honour to the wicked and carnal; for tliat would destroy all government and order in the world: Eom. xiii. 7, ' Eender therefore to all their dues : tribute to whom tribute is due ; and custom to wliom 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.
YeK. 16.] SEKMONS UrON 2 CORINTHIANS T. 221
[2.] Not to deny tlie gifts bestowed upon them, though common gifts ; for your eye should not be evil, because God's is good, Mat. xx.
[3.] You may love them the better when religion is accomjianied ■with these external advantages : Eccl. vii. 11, ' Wisdom with an inher- itance is good.' Eeligious and noble, religious and beautiful, religious and learned, religious and rich ; Avhen grace and outward excellency meet, it maketh the person more lovely and amiable.
2. Positively.
[1.] We must not gild a potsherd, or esteem them to be the servants of Christ because of their carnal excellences, 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 so of a horse, by the saddle and trappings, but by his strength and swiftness. Solomon telleth us, Prov. xii. 26, ' That the righteous is more excel- lent than his neighbour;' and explaineth himself, Prov. xix, 1, ' Bet- ter 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.i And this is clearly to know men after the flesh, and such a course will justify the Pharisee's plea, John vii. 48, 49, 'Have any of the rulers and Pharisees believed on 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 succes- sion, that ours as to a series of persons cannot be justified, 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 ; it was the prejudice cast upon Christ, ' Was not this the carpenter's son ? ' Matheo Langi, Archbishop of Salzburg, told every one that the reformation of the mass was need- ful, 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. xi. 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. iii. 31, 32, 'Envy not the oppressor, and choose none of his ways ; for the froward is an abomination to the Lord, but his secret is 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 God's truths to their liking : Mark xii. 14, ' Master, we know that thou art true, and
^ So in original edition. Probably for ' desputers.'— Ed.
222 SERMONS UPOX 2 COEIKTHIANS V. [SeR. XXXL
carest for no man '. for thou regardest not the person of men, but teachest the wa}'' of God in truth.'
[6.] Not to compl)^ with carnal men for our own gain and advantage, Jude 16, ' Having men's persons in admiration, because of advan- tage ; ' to soothe people in their errors or sins.