Works, Sermon · Verse 1
ACTS 10.34, &c.
Verſ. 34. Then Peter opened his mouth, and ſaid, Of a truth I perceive that God is no accepter of perſons:
35 But in every nation, hee that feareth him, and worketh righteouſneſſe, is accepted of him.
36 Yee know the word which God hath ſent to the children of Iſrael, preaching peace by Jeſus Chriſt, which is Lord of all:
37 Even the word which came through all Judea, beginning in Galilee, after the baptiſm which John Preached.
38 To wit, how God annointed Jeſus of Nazareth with the Holy Ghoſt, and with power, who went about doing good, and healing all that were oppreſſed of the Devil: for God was with him.
39 And wee are witneſſes of all things which hee did both in the land of the Jews, and in Jeruſalem: whom they ſlew, hanging him on a tree.
40 Him God raiſed up the third day, and cauſed that hee was ſhewed openly:
41 Not to all the people, but unto the witneſſes choſen before of God, even to us which did eat and drink with him, after hee aroſe from the dead.
42 And hee commanded us to preach unto the people, and to teſtify, that he is ordained of God a judge of quick and dead.
43 To him alſo give all the Prophets witneſs, that through his name, all that beleeve in him, ſhall receive remiſſion of ſins.
THe occaſion of this worthy Sermon (breathed not only by an Apoſtolike ſpirit but from ſuch an inſtrument alſo as was worthily accounted a Pillar of the Church, Gal. 2.9.) is laid down in the former verſe, which containeth an abridgement of the moſt of the Chapter going before; included in theſe three points.
1 Cornelius his obedience, in ſending for Peter: Then, that is, having ſo good a ground, even a Commandement from God by the miniſtery of an Angel, verſ. 5. I ſent for thee to Joppa (which was ſomewhat above thirty miles from Caeſaria): Immediately, as ſoon as ever I had received the Commandement, Cyprian.without delay, yea, or deliberation, which being dangerous, divine things admit not of.
Secondly, his kind entertainment of Peter to encourage him, and thou haſt well done to come.
Thirdly, his preparation and readineſs of himſelf and his, to heat whatſoever God by Peters miniſtery ſhall enjoyn them: Now therefore wee all; hee would have that holy doctrin communicated to his family, friends, and kinsfolks: here preſent before God, the place of Gods pure worſhip is the place of his preſence: to hear, with attention, underſtanding, affection, and obedience; for all theſe go to the hearing ear: all things, for that is ſound obedience which is univerſal to one Commandement as well as another: every one being of like authority and neceſſity: that are commanded thee of God; for Peter himſelf m…ſt bee confined within his Commiſſion, and ſpeak onelyonly what God commandeth; neither are hearers bound to receive any thing elſe.
The Apoſtle Peter by this ſpeech, perceiving both the occaſion and ſcope of their meeting, as alſo the readineſs and attention of his hearers, addreſſeth himſelf to ſpeech; Then Peter opened his mouth, and ſaid.
The phraſe of opening the mouth ſome think to bee but a more full kind of ſpeech▪ Pleon…ſmus.as wee ſay, I heard it with mine ears; or, I ſaw it with mine eies. But wee muſt conceive it rather to bee fetched from the Hebrews, who in this form of ſpeech ſignifye, not the uttering of any trivial or vulgar matter; or in a ſlight or careleſſe manner: but the relation of ſome excellent matter of great moment, and that in grave and ſerious manner; and not without premeditation and preparation, ſuch as is fit to attend things of worth and weight. Thus is it uſed, Pſal. 78.2. I will open my mouth in a Parable, I will declare ſentences of Old: Job 33.1. Behold I have opened my mouth; my tongue hath ſpoken in my mouth: my words are in the uprightneſs of my heart, and my lips ſhall ſpeak pure knowledge. Yea, our Lord Jeſus himſelf, when hee begun his moſt heavenly Sermon on the Mount, Matth. 5.2. is ſaid to open his mouth, and ſay.
Whence, 1 wee have the Doctrin in the Sermon following commended unto us, to be for the matter of it grave, and high, and neerly concerning the ſalvation of men: wherein are laid down the main grounds of all Religion, and whatſoever wee are to beleeve concerning Chriſt unto ſalvation, as wee ſhall ſee when wee come to open the ſeveral points.
2 Wee are ſecretly incited, that ſeeing the Holy Ghoſt hath opened the mouth of ſuch a worthy inſtrument, wee are alſo to open our ears, yea, our hearts, to let in the matter following, that as it proceeded out of the treaſury of a good and ſanctified heart, ſo wee alſo may hide it in good hearts, as in good treaſures, to bring it forth as our needs and occaſions ſhall require.
3 Miniſters muſt come with their mouthes open, and not onelyonly not to be dumb dogs which cannot, or ſeal up their lips and will not proteſt againſt the ſins of the times but alſo muſt have care to ſpeak the words of wiſdom, judgement, ſobriety: for if the holy men of God, Prophets, Apoſtles, nor the Son of God himſelf did not preach without preparation and due conſideration, both of what, how, and to whom they ſpake, how much more ſhould ordinary miniſters uſe all diligence in fitting themſelves to ſpeak from God, and for God, and even as God himſelf would ſpeak to his people?
4 Every Chriſtian may hence alſo take up his duty; namely, that hee never open his mouth but to edification: For it is attributed to every iuſt man, that his mouth ſpeaketh wiſdome, and his tongue talketh of judgement, Pſa. 37.30. he judgeth of his ſpeeches before he let them paſs the doo… of his lips: and of the vertuous woman it is ſaid, Shee openeth her mouth with wiſdome, and the law of grace is in her tongue, Prov. 31.26.
Now the Sermon following conſiſteth of three parts.The parts of the Sermon, three.
The firſt is an entrance or preface, in the two firſt verſes, 34, 35.
2 The Propoſition or Narration; that Jeſus Chriſt was the Meſſias now exhibited in the fleſh, and Lord of all, verſ. 36.
3 A confirmation of that narration, partly from the Apoſtles; and partly from the Prophets witneſs. 1 For the Apoſtles, they witneſſed of ſuch facts of Chriſt as argued him, Firſt, a Prophet, verſ. 37, 38. Who went about doing good, and healing, &c. for theſe Miracles ſerved to confirm his heavenly doctrin. Secondly, a Prieſt, verſ. 39. Whom they ſl…w, and hanged on a tree: which noteth his ſacrifice. Thirdly, a King, proved by three Arguments: 1 By his riſing from death, verſ. 40, 41. 2 By ſending out his Apoſtles to preach, v. 42. 3 By his coming to judge all fleſh, ver. 42.
2 The ſame truth is confirmed by the witneſs of all the Prophets: ver. 43. In the Preface Peter maketh way unto his Doctrin three ways.
1 By removing from himſelf an imputation of levity, and ſudden change of his mind, which might otherwiſe have been objected againſt him; for all men knew that he being a Jew had been very reſpective, leſt at any time he ſhould come near an Heathen or Gentile (ſuch as Cornelius and his company were) for ſo it appeareth by his anſwer in the Viſion, ver. 14. yea and after his viſion he was full of doubts whether he might adventure into their company, till the Lord adds to his viſion, a voyce; bidding him go in to Cornelius, doubting nothing, verſ. 20. Peter therefore moſt ingenuouſly in the firſt place acknowledgeth an error that had ſtuck by him: namely, in accounting now after Chriſts death and Reſurrection (whereby hee brake down all partition walls) ſuch as were uncircumciſed, an unclean company, and like Doggs and Swine to whom holy things might not be caſt and offered.
2 That the Lord had removed this error, manifeſtly teaching him, both by viſion and voyce, that his grace did now extend it ſelf over all ſorts of men; and therefore that he came not of his own head, moved by remerity, or raſhneſs; but upon good ground, to teach even the Gentiles the myſteries of their ſalvation.
3 He gets not audience only and attention, but authority alſo to his Doctrine; by ſhewing what a good conceit he had of Cornelius and his company; that he had not now to deal with prophane, and lewd perſons, but ſuch as the Lord had ſanctified to himſelf, according to the viſion and voyce, What or whom the Lord hath ſanctified, account not thou prophane, verſ. 15.
Whence, 1 We have in this holy man a Map of Humane frailty, Obſerv. 1. A Map of humane frailty in the Apoſtle.in which wee may ſee how heavie the beſt are to their duties: for was it not long before given Peter in charge to teach the Gentiles? was not his commiſſion large enough, when among other Diſciples he was diſmiſſed by Chriſt himſelf to teach, not only the Nations, but all Nations. Had not he heard often from the mouth of Chriſt, and read in the Writings of the Prophets, that the Gentiles muſt bee called in, that the Tents of the Church muſt bee enlarged, her Curtains ſtretched out, and that their own ſound muſt go over all the world? yet Peter had forgotten all this; and as though Chriſt had not been come, or as if himſelf had never converſed with him, he would ſtill uphold the difference of peoples which his Mr. had deſtroyed, confine ſalvation to the Jews only, as if Chriſt had not been a common Saviour of Jews and Gentiles; he muſt have new viſions, and voyces, to lift him up to his duty, or elſe he cannot be brought ſo much as to acknowledge it.
Let us look upon this example to condemn our own corruption by it, yea to watch over it; leſt following (as we are too proue) the ſtream of it, we be carried away from the moſt eſſential duties, which by our calling, either general, or particular, are by God enjoyned us. Let the Popiſh guides alſo look upon this example, and tell us whether Peter erred not, 1 In judgement. 2 After Chriſts promiſe. 3 In a weighty matter; forgetting his commiſſion, and calling, yea, and the calling and ſalvation of the whole body of the Gentiles; all which he ſailed in. And then whether it be a ſound ar…und, upon Peters perſon, or any promiſe made to him, to build their Popes immunity and freedome from error in matter of faith, ſo long as he ſiteth in Peters pretended chair.
Secondly, In that the Apoſtle Peter ſecretly implyeth an acknowledgement of his error, A pattern of ſpecial grace in the ſame Apoſtle.We have in him a worthy pattern of a ſpecial grace to be practiſed of us all; namely, upon better grounds, to lay aſide any error in judgement, or practice, although never ſo long held, or ſtifly maintained of us before; and not be aſhamed to profeſs that we ſo doe: which vertue is a ſound fruit of humility, and argueth a good heart, which is in love with the truth for it ſelf; and eſteemeth it above his own eſtimation: the obſerving whereof would cut off infinite controverſies which could never bee carried and continued with ſuch burning heat in the Church of God, if the contention were not many times more for victory, than for truth; and rather leſt error ſhould bee acknowledged, than that truth ſhould triumph over it.
Thirdly, In this Preface every Miniſter is taught, wiſely to cut off and remove ſuch le…s, as might hinder his doctrine among his Hearers; and contrarily to win by all good means ſuch credit to his perſon, as that he may preſerve a reverent eſtimation of himſelf in the hearts of his people. So did the Apoſtle here, and not without cauſe; ſeeing the acceptance of the perſon of a Miniſter, is a great furtherance for the entertainment of his doctrine, not that the faith of God ought to be had in reſpect of perſons; but becauſe mans weakneſs carrieth him beyond his duty herein.
And again, Satan and his inſtruments ſeek exceptions againſt their perſons, whoſe doctrine is without exception: well knowing, that where the perſon is not firſt received, hardly will any doctrine from him bee embraced, Matth. 10.14. He that receiveth not you, nor your words. Whence the Apoſtle Paul was conſtrained to be much and often in the juſtifying of his perſon, calling, and converſation; becauſe to hinder his doctrine, the falſe Apoſtles by all theſe laboured to bring him into contempt. Nay our Lord Jeſus himſelf was forced often to averre his perſon to be Divine, his calling to bee heavenly, and his converſation holy and without ſin: becauſe the Jewes were ever hence diſgracing his doctrine, becauſe of the meanneſs of his appearance. Now whoſoever would retain reverence and authority among his people, muſt ſhew forth, 1 Conſcience of his duty. 2 Love to his peoples ſouls and bodies. 3 A wiſe and unblameable carriage and converſation: theſe things if he doe not, he hath more diſgraced himſelf, than his people can.
Of a truth, I perceive that God accepteth not of perſons.
By perſon, is not here meant the ſubſtance of man, or the man himſelf: but the outward quality, appearance, or condition, which being offered to the eye, may make a man more or leſs reſpected; ſuch as are wealth, honour, learning, parentage, beauty, or ſuch like, here called the face of a man: for which God accepteth not, nor rejecteth any man, Job 34.19. Hee accepteth not the perſons of Princes (ſaith Elihu) nor regardeth the rich more than the poor, they being all the work of his hands. And applied to the Apoſtles purpoſe, is as if he had ſaid, I now indeed clearly perceive, that the Lord hath no reſpect of any dignity, or priviledge in any people, above another, that hee ſhould pour his grace upon one more than another, upon the Jew above the Gentile; Why God accepteth not of perſons.upon the circumciſion above the uncircumciſion; upon the ſeed of Abraham according to the fleſh, above the reſt of the Nations and Kindreds throughout the world. Now I ſee that the righteous Judge of all the earth, can be no accepter of perſons. For,
1 This were to eſteem men by adjuncts and qualities, Reaſons. and not by their eſſence, and ſubſtance of grace and piety: thus ſhould the rich man have been preferred before Lazarus; and the proud Phariſee before the penitent Publican.
2 This were to judge by inconſtant things: for all theſe outward reſpects paſs away, as the figure of the world it ſelf doth; whereas the judgement of God is moſt unchangeable, and therefore grounded on things unchangeable.
3 It were a moſt unequal valuation to compare, and much more to prefer things which are in no proportion of goodneſs, to the things which are undervalued: for between temporal and eternal, heavenly and earthly things can bee no proportion. 4 He which hath forbidden us to judge by the falſe, and crooked rule of ſence, ſight, reaſon, and ſuch things as are before us, cannot himſelf do ſo: both which points are plainly reproved, 1 Sam. 16.7. The Lord biddeth Samuel (being to chuſe one of the Sons of Iſhai to bee King) look not on his countenance, nor on the height of his ſtature: and addeth this as a reaſon: for God ſeeth not as man ſeeth; man looketh on the outward appearance but the Lord beholdeth the heart.
Object. But when the Lord paſſed by all the reſt of the Nations, and choſe Abraham and his ſeed did he not accept perſons?
Anſw. That Abraham and the Iſraelites were choſen, the Iſmalites and Heathen rejected, was no accepting of perſons: the Lord himſelf declareth that there was no cauſe at all in the people which furthered his choice of them, juſt cauſe there was in them why hee ſhould have paſſed by them, as well as the reſt: for as they were the feweſt of all people, Deut. 7.7. ſo they were the worſt, and moſt ſtiff-necked of all, Deut. 9.6. Yea, conſider Abraham himſelf their Father, and the Father of all the Faithful; what cauſe was in him that God ſhould ſet his love upon himſelf or his poſterity, or call him out of Ur of the Chaldaeans, where hee lived in as Heatheniſh Idolatry, as any of the reſt? in ſo much as God by his Prophet puts them in minde of the pit whence they were hewn, and telleth them their Father was an Amorite, and their Mother an H…ttite, Ezek. 16.3. If it bee ſtill asked, what cauſe then was there why this people ſhould above all other bee choſen to partake in the Covenant of life, the Lord himſelf directly anſwereth, that there was no cauſe without himſelf that moved him hereunto, it was only his free love, and meer good will: The Lord loved you, becauſe hee loved you, Deut. 7.8.
Object, But when God electeth one to ſalvation, and rejecteth another, hee ſeemeth no accept of perſons, for all lye alike in the ſame condition.
Anſ. The Objection anſwereth it ſelf: for in that all lie alike in the ſame maſs, and all are corrupted, it is plain that election and reprobation depend not upon any thing outward: for ſeeing matter enough to condemn all, all being ſold unto ſin; and no more matter of love in thoſe whom he chuſeth, than thoſe whom he refuſeth; we muſt needs conclude with the Apoſtle, that Hee chuſeth freely whom hee will, and whom he will he juſtly reprobateth and refuſeth Rom. 9.18. If it be here alledged that it ſeemeth hard that thoſe that are all equal in Adam ſhould be ſo unequally dealt with. I anſwer, may not the Lord do with his own what we will? who art thou that dareſt diſpute with God, or preſcribe Laws to thy Creator? who is it that bindeth him, or ſpoileth him of his Soveraignty over his creatures, that he may not deal with one thus, and with an other, another way?
Object. But when God judgeth men according to their works, doth hee not accept of men by outward things, and did not the Lord accept perſons when hee reſpected Abel and his ſacrifice; but to Cain and his ſacrifice had no respect?
Anſw. God judgeth men according to works, but not as they are outward actions, but as they are fruits of Faith purifying the heart, and working by love, thus only he looks on them with acceptance: whereas bee they never ſo many, and glorious, without faith, he rejecteth them: ſo as ſtill he judgeth by that which is within, and not by things without, further than they teſtifie of the former. As for Abel, his …ace and perſon was no more reſpected than Ca…ns, it was the faith of his heart, the fear of God, and working of righteouſneſs that was accepted, and which is witneſſed, Heb. 11.4. By faith Abel offered a greater ſacrifice than Cain, by the which he obtained witneſs that he was righteous. So as notwithſtanding all that can be ſaid to the contrary, it remaineth an undeniable concluſion: That God is no accepter of perſons.
Wh ſoeve… would b… …e God, mu… … accept of perſons.Vſe 1. If God accept not, nor reject men for outward reſpects, no more muſt thoſe who would be like unto him. And hence ſundry ſorts of men are to be inſtructed in their duty. As,
1 Magiſtrates, who are Gods Vicegerents, and called gods, yea called by God to execute his Judgements, muſt beware of reſpecting perſons in judgement. Deut. 1.17. Moſes appointing Judges over the people, ſendeth them away with this charge, Yee ſhall have no reſpect of perſons in judgement, but ſhall hear the ſmall as well as the great: yee ſhall not fear the face of man; for the iudgement is Gods. This corruption yeelded unto, makes a man ſay to the wicked, thou art righteous, and layeth him open, not only to the curſe of God, but even to the curſe of the people, Prov. 24.24. Nay more, hee maketh God, ſo farre as lyeth in him, a patron of iniquity, a juſtifier of the wicked, a taker of the ungodly by the hand, a condemner and puniſher of the innocent: for he pronounceth ſentence from God, and faſtneth that upon the Lord, which the Lord abhorres.
2 Miniſters who are the mouth and Meſſengers of God, muſt take heed of this baſe ſin of accepting the face or perſons of men; ſo as for fear or flattery they hide or betray any part of the truth of God. The Herodians could ſay, that Chriſt taught the way of God truly, becauſe he respected not the face of man, Mark 12.14. What a ſtraight charge giveth the Apoſtle Paul to Timothy, that he ſhould preferre no man in his miniſtry, and doe nothing with partiality? 1 Tim. 5.21. It was a worthy commendation of Levi, that the law of truth was in his mouth, iniquity was not found in his lips, he walked with God in peace and equity, and ſo turned many from iniquity, Mal. 2.6. Whereas on the contrary, what a wicked thing it is to preach for hire, reward, favour, and yet lean upon the Lord: See in Micha 3.11.
3 Ordinary Profeſſors may not accept perſons. 1 Not in civil things. For when elections, offices, and common benefits, are paſſed and beſtowed partially for friendſhip, money, kindred, favour, or entreaty: this is the ruine of all ſocieties, and a bringer in of all corruption: eſpecially, when men have taken oathes to a Corporation to the contrary, the ſin is like an infolded diſeaſe more incurable and dangerous. 2 In matters of religion much leſs, notwithſtanding this ſin be many ways committed. As,
1 To have the faith of God in reſpect of perſons, which the Apoſtle James noteth in this inſtance, Jam. 2.2. When a man with a gold ring, or goodly apparrel, be he never ſo wicked, is magnified and advanced above another, who is not ſo outwardly gaudy; but inwardly arrayed with the white garments of Chriſts righteouſneſs; and adorned with the Jewels of faith, love, holineſs, and ſincerity, which the world taketh little knowledge of.
2 To accept the word, becauſe he is a man of pomp that bringeth it, a rich man, or a friend: the Corinths were juſtly blamed for partial hearing, and holding, ſome to Paul, ſome to Apollos, ſome to Cephas, 1 Cor. 3.4. who is Paul, who is Apollos, who is Cephas, are not they all Miniſters by whom yee beleeve? Ahab will not hear Micah, becauſe he hateth his perſon, but he ſhall juſtly fall for it at Ramoth Gilead, 1 King. 22.37.
3 To reject the profeſſion of religion becauſe it wanteth countenance, and credit at moſt hands, and a few poor ones only receive it. Many Proteſtants can hear us juſtly confute the Popiſh doctrine and practice; in that they embrace their religion in reſpect of perſons, that is, of the outward appearance of it; becauſe they pretend a perpetual ſucceſſion, conſent of Councils, defence of Princes, antiquity, univerſality, the moſt part of Europe having generally taken the mark of the Beaſt in their hands and foreheads: and yet the ſame men ſee not how themſelves are ſlipt into the ſame Popiſh error, that refuſe one courſe becauſe it wants outward ſupporters and props; and chuſe that by which they may ſwim with the ſtream: they hate Popery becauſe the Laws hate it, and love religion becauſe it is now crowned, eſtabliſhed, and eſtabliſheth their proſperity.
4 To diſdain the perſons of poor profeſſors: which is ſo general, and common a ſin, as that nothing can they doe or ſpeak, but it paſſeth much unjuſt cenſure: nay things by them exceeding well and holily performed, are ſo farre from being drawn into example, as that thereby they can bee traduced. Wherein yet they are conformed unto the Son of God, the head of their profeſſion, whoſe powerful doctrine, and mighty works were carped at, and depraved, becauſe they knew his Father, his Mother, himſelf at the beſt but a Carpenters Son, not brought up at ſtudy and learning. For example, how was that great work of healing a man miraculouſly, ſo farre from affecting the Jews, as that they fell very foul, and were angry with him? and the reaſon is rendred by our Saviour Chriſt, Joh. 7.23, 24. Becauſe they judged according to the outward appearance, and not with righteous judgement concerning him.
5 For profeſſors themſelves to look too bigge upon ſome meaner ones as they conceive, but by the Goſpel, members of Chriſt, and his Kingdom as well as they: Iſa. 65.1. Chriſt who preached to the poor as well as the rich, hath ſpoken to their hearts as well as their own; and hath equalled them, or perhaps made them ſuperiour in graces to the other. Now ſhould not thoſe that profeſs God, herein reſemble him, who though he bee high and excellent, inhabiting eternity, and dwell in the high and holy place; yet he looks to the humble and lowly, yea and dwels alſo with him that is of a contrite and humble ſpirit, Iſa. 57.15. To think too baſely of him whom God chuſeth, is to erre from Gods righteous judgement: and what can the blind world doe more diſgraceful to the profeſſion, than to paſs by the graces of God as not knowing what they mean?
6 Not to ſpeak here of Popiſh ſpirits, who ſeek to diſgrace our Religion, becauſe Artificers, and ſimple women are (as they ſay) Scripturers: not conſidering, that in Chriſt neither male nor female are rejected, Gal. 3.23. and that God chuſeth even weak and fooliſh things to confound the wiſe and mighty; and the poor ones of the world to be rich in faith, 1 Cor. 1.26, 27.
Vſe 2. If God accept not perſons for outward reſpects, If outward things could bring us into acceptance with God, we might ſee our hearts on them.why ſhould any outward thing gain our hearts, our affections, our ſtudies; ſeeing if we could gain them all, we are never the further in Gods books? Many are ready to ſay, oh, God loveth them; and judge themſelves highly in ſavour, becauſe he ſuffereth his light to ſhine upon their habitations; their hands find out wealth, they are encreaſed in poſſeſſions, and proſpered in their labours, peaceable in their houſes without fear: therefore doth pride compaſs them as a chain. But with one word doth the wiſe man ſhatter down all the pillars of this fooliſh erection, Eccleſ. 9.2. No man knoweth love or hatred, of all that is before them. And if outward things could commend a man to God, Antiochus, Nebuchadnezzar, Nero, and ſuch wicked Tyrants had been higheſt in favour with him; whoſe feathers hee pluckt, whoſe pride hee brought low, making them ſpectacles of his vengeance to all the world, who for their outward greatneſs had been the terrours of the world. And yet much leſs ſhould theſe things ſwell the hearts of men with pride above others, who perhaps have a better part in Heaven than themſelves. The proneneſs unto which ſin the Lord perceiving, he hath expreſly charged, that the rich man ſhould not glory in his riches, nor the ſtrong man in his strength, Jer. 9.24. but, if any man glory, let him glory in this, that he underſtandeth and knoweth me. All other rejoycing is not good: that is, is hurtful and perilous; beſides the vanity of ſuch vain boaſting; common experience ſhewing, that the higher ſcale is always lighteſt.
We muſt ſtand naked in Gods Iudgement, ſeeing no outward thing can commend us to him.Vſe 3. If God accept no man for outward things, then when we enter into Gods judgement we ſhall appear naked, ſtript of all outward reſpects, as birth, riches, learning, crowns, and kingdoms; theſe in mens Courts are good advocates, but before Gods Tribunal, may not plead, and cannot help. No condition of life, no degree, no outward quality, no calling, no not the outward calling of a Chriſtian (if thou haſt no more) ſhall ſtand by thee; ſtript ſtark naked ſhalt thou be; figge-leaves can hide thy ſhame no longer: only the Wedding Garment can now cover thee from the conſuming wrath of God. A garment not laid with gold, ſilver, pearls, but ſtraked with bloud, yea dyed red in the bloud of the Lamb. The High Prieſt upon pain of death might never enter into the Sanctuary, but he muſt firſt be ſprinkled with the bloud of Bullocks, figuring the bloud of Chriſt. Never dare thou to appear in the Sanctuary of Gods holineſs, without this garment of thy elder brother, in which alone thou getteſt the bleſſing, as Jacob gat the bleſſing in Eſaus garments: from this alone the Lord ſavoureth a ſavour of reſt, Gen. 27.26.
Laſtly, from this conſideration that God is no reſpecter of perſons, the Apoſtle admoniſheth ſuperiours to moderation and equal dealing with their inferiours, Epheſ. 6.9. and inferiours to ſilence, and contentation under the tough dealing of their ſuperiours, Col. 3.25.