2. For the gifts of the mind; learning, secular prudence, these things may make us more serviceable in the world, but surely in them- selves they do not commend us to God. It is pity men should prostitute their great abilities to so vile an use, as only to cater for the body, or to turn and wind in the world, or else to put a varnish on the devil's cause. As Satan chose the form of the serpent to deceive our first parents, because he was the subtlest of all the beasts of the field. Gen. iii. 1, so he delighteth to employ the sharpest subtlest wits; but at last, with all their wit and learning, they are thrust down into hell, unless they lay aside their worldly wisdom, and cleave to Christ, and walk in his ways whatever it costs them : 1 Cor. iii. 18, ' If any among you seemeth to be wise in this world, let him become a fool that he may be wise.' In the eye of the world it seemeth foolish to stand on terms of conscience, but that will be found the best wisdom at last.
3. Of estate, rank, and quality. Some are noble, some ignoble. But the blood that runneth in the veins of the poor is of the same colour with yours that are nobly descended. By nature you are equal ; for ' he has made all nations of one blood,' Acts xvii. 26. And this dis- tinction will not outlive time, but ceaseth at the grave's mouth. Certainly it beareth no weight before God's tribunal: 1 Cor, i. 26", ' Not many mighty, not many noble are called.* So some are rich and mighty, others are poor and in a low condition, but none are accepted the more for their greatness, dignity, or worldly pre-eminence : Job xxxiv. 19, 'He accepteth not the person of princes, and regardeth not the rich more than the poor ; for they are all the work of his hands.' Alas ! it is a vain plea with God to say, I am rich, I am noble, I am a prince ; I hope he will not deal severely with me. The rich or poor,, prince or beggar, do all stand upon the same level before God. The dignity, power, and wealth of princes doth not move him to spare
SERMON UPON ACTS X. 34, 35. 40^
them ; neither lordship, nor ladyship, nor principality, nor kingdom can stead you if you be a transgressor. Your sensuality is as odious to God as the drunkenness of the rascality. When we stand before the Lord, we are stripped of all our personal qualities, and regarded only according to our works : Kev. xx. 12, ' I saw small and great stand before God.' So for bond and free. Though christian religion abolish not those civil distinctions which are between masters and servants, governors and governed, yet it layeth no weight upon any of these as to our acceptance with God. The bond may be Christ's freeman, 1 Cor. vii. 22, and the free are but Christ's servants. Therefore the apostle biddeth masters to carry themselves well to their servants, because God is no respecter of persons, Eph. vi. 9, Col. iii. 25.
4. In respect of nation or country. Some lie nearer, others more remote from the sun, but they are all alike near to the Sun of righteous- ness: Gal. iii. 28, 'Jew and Greek are all one in Christ Jesus,' or else miserable without him. Especially since the coming of Christ in the flesh ; the door of grace is much more enlarged and the enclosure broken down.
5. For externals in religion, for profession and outward privileges. Cornelius was an holy and good man, but wanted circumcision, yet was accepted of God when many a carnal Jew that had it was rejected by him. This is attested by the apostle : Eom. ii. 9-11, * Tribulation and anguish upon every soul that doeth evil, of the Jew first, and alsO' of the gentiles ; but glory, honour, peace, to every man that worketh good, to the Jew first, and also to the gentile ; for there is no respect of persons with God.' God is not partial to Jews above gentiles, nor tO' carnal, literal christians above pagans. If by outward profession there- be a people nearer to God than others, they have the privilege to be first rewarded if they do good ; but then they must expect to have punishment and destruction first if they do evil ; for the greater their privileges, the greater also their provocation and guilt will be. For God's rewards and punishments are not conferred by an uncertain rule of arbitrary favour and displeasure, neither do they depend on outward privileges of being or not being circumcised, but are exactly propor- tioned to men's qualifications and actions.
Well, then, baptism, or the external profession of the faith, is the irpoa-wTTov of the christian ; as circumcision, or the profession of the law, is the rrrpoawTTov of the Jew. Now if either be without holiness of heart and life, it is nothing to their acceptance with God, either for the submission to the rituals of Moses, or the external observances of the gospel ; if there be not that constitution of heart, or that course of life which this profession calleth for ; for God looketh not to shows and appearances, but the reality of men's godliness and obedience. It is no plea to say, I am of the true religion.