Acts 10 - Charles Simeon's Horae Homileticae

DISCOURSE: 1765
HOW TO ATTEND ORDINANCES

Acts 10:33. Now therefore are we all here present before God, to hear all things that are commanded thee of God.

HERE we see the door of salvation opened to the Gentiles: and it is a sight in which we are deeply interested; for it is in virtue of the commission then given, and then executed, that you are assembled and addressed on this day. And O what a blessing it would be, if you all possessed the frame of mind then manifested by Cornelius and his company! Surely we might hope, in that case, that there should be somewhat of a similar blessing upon us, to the edification and salvation of all our souls.
Let us particularly notice,

I. What they expected Peter to declare unto them—

Cornelius had had a special intimation that Peter was ordained of God to be his instructor in the way of life [Note: ver. 5, 6, 32.]: him, therefore, he regarded as God’s Ambassador to his soul [Note: ver. 25.]: and from him he hoped to hear, without any reserve, all that God had commissioned him to declare. Now,

This is the light in which every minister of Christ should be viewed—
[Though we are not Apostles, yet are we ambassadors of God to the people of our charge, and have the same message to deliver now as the Apostles had in their day [Note: 2 Corinthians 5:18-20.]. We are to “preach peace by Jesus Christ [Note: ver. 36.]” — — — We are to declare the sufficiency of Christ to “save all that come unto God by him [Note: ver. 43. with Hebrews 7:25.]” — — — And this salvation we are to proclaim indiscriminately to all, whether Jews or Gentiles, whether bond or free [Note: ver. 34, 35.]

And you have a right to expect the utmost fidelity at our hands—
[We are to “keep back nothing that is profitable unto you,” but to “declare unto you the whole counsel of God.” he express command of God to us is, “He that hath my word, let him speak my word faithfully [Note: Jeremiah 23:28.].” We are to do this, whether men will hear, or whether they will forbear. God says to us, as he did to the Prophet Ezekiel: “Son of man, behold with thine eyes, and hear with thine ears, and set thine heart upon all that I shall shew thee: for to the intent that I might shew them unto thee art thou brought hither: declare all that thou seest to the house of Israel [Note: Ezekiel 40:4.].” And, as it is our duty, so it is also our privilege, confidently to affirm, that “what our eyes have seen, our ears have heard, and our hands have handled, of the word of life, that same declare we unto you [Note: 1 John 1:1-3.].”]

But it is of peculiar importance that we should observe,

II.

In what frame of mind they were prepared to receive it—

We see in that assembly of heathens,
1.

A reverential sense of the Divine presence—

[“Now,” said Cornelius, “are we all here present before God.” And should it not be so with us, whenever we come up to the house of God? As for that irreverent spirit which many betray in the house of God, yes, and which many manifest also when crowding to hear some popular preacher, we cannot but greatly disapprove of it, and bear our decided testimony against it. We should rather resemble the Israelites, when convened to hear Jehovah himself addressing them from Mount Sinai. Surely “God is greatly to be feared, and to be had in reverence of all them that are round about him.” And then only are we likely to profit from what we hear, when we conceive of God himself as speaking to us; and can adopt the words of Samuel, “Speak, Lord, for thy servant heareth.”]

2. A readiness to receive the word without gainsaying—

[We cannot conceive of one single person in that assembly as disposed to sit in judgment upon Peter’s word. They would all receive it with the utmost readiness of mind. And it is in that way that the Gospel should be heard by all. We should “receive it with meekness, as an engrafted word [Note: James 1:21.].” We see how submissive, so to speak, the tree is to him that engrafts upon it a scion of any kind: so, with entire submission, should we suffer the word of truth to be engrafted on our hearts, in order to its most perfect union with us, and its future production of the desired fruit. St. Paul’s representation of this matter is peculiarly instructive. He represents the Gospel as a mould into which we are to be poured, in order that we may receive its entire character upon our souls [Note: Romans 6:17.]. That shews the tenderness of spirit with which we should hear the word, and the completeness of our subjection to it when so received.]

3. A determination of heart to obey it without reserve—

[That happy company embraced the word, just as the Berζans after them embraced it [Note: Acts 17:11-12.]. They disputed not about the way of salvation as incredible or insufficient, but believed in Jesus as the true Messiah, the Saviour of the world. Nor should any thing in the Gospel prove a stumbling-block to us. Nothing should be regarded as “a hard saying.” However mysterious the declarations of the Gospel may he, we should implicitly embrace it as “the wisdom of God:” and, however self-denying his precepts may be, we should obey them cheerfully, as “holy and just and good.” “As new-born babes, we should desire the word” as the proper nutriment of our souls; and we should desire it, “that we may live and grow thereby [Note: 1 Peter 2:2.].” Perhaps the most perfect pattern in the Scriptures is the blind man whom Jesus had restored to sight. After he had been excommunicated by the rulers of his Church, the Lord Jesus sought him out, and asked him, “Dost thou believe on the Son of God?” To which he replied, “Who is he, Lord, that I may believe on him [Note: John 9:35-36.]?” Now here was no information sought, but in order to its practical effect. And thus should we also be ready, not only to receive the word, but to take it as the entire rule both of our faith and practice.]

Application—

[Let me now suppose you, my brethren, assembled in the very spirit of Cornelius and his friends. I have the very same message to deliver to you, as Peter delivered to them; “I preach to you peace by Jesus Christ” — — — You need this instruction as much as ever Cornelius did; for there is no other by which you, or any man living, can be saved [Note: Acts 11:14.]. And for you it shall be as effectual as it was for him [Note: ver. 44.] — — — O that you may all receive it as he did! Let there not be amongst you any of that character from whom St. Paul was constrained to turn in utter despondency [Note: Acts 28:27.] — — — But hear and believe, to the saving of your souls.]

DISCOURSE: 1766
SALVATION OFFERED EQUALLY TO ALL

Acts 10:34-35. Then Peter opened his mouth, and said, Of a truth I perceive that God is no respecter of persons: but in every nation he that feareth him, and worketh righteousness, is accepted with him.

GOD’s purpose of love towards the Gentile world had been made known even from the time that God separated Abraham and his posterity as a peculiar people unto himself. The call of Abraham in an uncircumcised state, and the justifying of him by faith whilst he yet continued uncircumcised, was in itself a sign that God would not ultimately limit his mercies to those of the circumcision: and his declaration, that in Abraham and his seed all the nations of the earth should be blessed, was a pledge that in due time all the nations of the earth, Gentiles as well as Jews, should be blessed in Christ. Our Lord had repeatedly informed his Disciples, that “he had other sheep, which were not of the Jewish fold;” and, that “many should come from the east, and from the west, and from the north, and from the south, and sit down with the Patriarchs in the kingdom of heaven;” whilst the Jews, the natural “children of that kingdom, should be cast out.” He had given the express command, that “his Gospel should be preached to every creature;” and he had actually “given to Peter the keys of the kingdom of heaven,” that he might open the gates thereof both to Jews and Gentiles. In obedience to this commission, Peter had opened the kingdom to the Jews on the day of Pentecost; but so entirely was he under the power of Jewish prejudice, that, for six years, both he, and all the other Apostles, had forborne to preach unto the Gentiles: nor, till he was overcome by the force of evidence which he could no longer doubt, would he believe that the Gentiles were to be admitted to the privileges of the Gospel. His doubts however being at last removed, he, with a mixture of surprise and joy, acknowledged his former error, and proclaimed the blessed truth which we have just read to you.
We propose to state,

I. The import of his words—

Plain as the words of our text appear, they have been very differently interpreted by different persons; some supposing them to be decisive upon points, wherewith, in the eyes of others, they have no immediate connexion. We will endeavour therefore to shew,

1. What they do not mean—

[They do not, as many imagine, restrict the Supreme Being in the exercise of his grace. God’s grace is his own; and he dispenses it according to his own sovereign will and pleasure. That he has done so in former times, it is impossible to deny. Was not Abraham an idolater in the land of Ur? yet “God called him alone, and blessed him [Note: Isaiah 51:1-2.].” In blessing the seed of Abraham, did God take Ishmael, who was born according to nature? No; but gave Abraham a son in a prζternatural way, even Isaac: and limited the blessing to his line. In the seed of Isaac, God exercised the same sovereign grace; choosing, even whilst they were yet in the womb together, the younger son, Jacob, in preference to Esau, the elder; saying, “Jacob have I loved, but Esau have I hated [Note: Romans 9:7-13.].” Now, whether we suppose these persons chosen to everlasting salvation or not, it is evident that they were chosen to enjoy the means of salvation; and consequently either God is “a respecter of persons,” or ‘the respecting of persons’ must mean something very different from the sovereign distribution of God’s favours unto men. We all know that God did vouchsafe peculiar mercies to the Jews above the Heathens; as he still does to the Christian world. If this was not wrong formerly, it is not so now: but Christ himself made this free exercise of God’s grace and mercy, a ground of praise and thanksgiving; and therefore we also may adore God for it, and say, “I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes; even so, Father, for so it seemed good in thy sight [Note: Matthew 11:25-26.].”

Neither do these words establish the doctrine of salvation by works. If there be any thing plain in God’s word, it is, that God has given us a Saviour, through whose obedience unto death we are to be saved. As the whole Jewish ritual shadowed forth our acceptance through the Great Sacrifice, so the epistles to the Romans and the Galatians were written on purpose to establish this great truth, that we are to be saved by faith in the Lord Jesus Christ, and not by any works of our own. Indeed, if salvation were by works, even in any degree, Christ would so far have died in vain. Moreover, salvation could no more be of grace; because works and grace are opposite to each other; the one implying, that salvation is paid us as a debt; and the other, that it is freely and gratuitously bestowed upon us. Now this being the uniform declaration of God throughout the whole Scripture, it is manifest, that this single expression must not be so understood, as to set aside the universal testimony of the written word.

We will now proceed to state,]

2. What they do mean—

[The Jews imagined themselves to be the only people whom God would ever admit to his favour. As for the Gentile world, the Jews regarded them as dogs, and as accursed of the Lord. Some of them went so far as to think, that no Jew, however wicked, would be condemned, nor any Gentile, however righteous, would be saved. Against this kind of error both the Baptist and our Lord bore testimony [Note: Matthew 3:9-10; John 8:39; John 8:44.]. And even the Apostles themselves were far from having a correct judgment respecting it: they supposed that God would favour the Jews, because they were Jews; and that he would not look upon the Gentiles, because they were Gentiles. But God had now shewn to Peter, that this was an error: he had shewn to him, that the partition-wall between Jews and Gentiles was broken down; that no man was henceforth to be accounted unclean; that his Gospel was to be freely preached to all without any distinction; and that all, of whatever nation they might be, should be accepted with him, provided they really feared him, and wrought righteousness; that is, that God would not regard any thing in man, but his moral and religious character: if any man possessed ever so many privileges, they should avail nothing to his eternal welfare, unless they were accompanied with such dispositions and actions as characterized the elect of God: but, if any man sought him humbly, and served him faithfully, he should be brought to the knowledge of salvation, and his feet be guided into the way of peace.

That this is the real meaning of the passage, appears from the whole context. Peter no sooner came to Cornelius, than he reminded him of the barrier which had been placed between Jews and Gentiles, so as to cut off all friendly intercourse between them; and told him how that barrier had been removed: and, when he found the account which the messengers had given him, confirmed by Cornelius himself, and that God had interposed as much to direct Cornelius to send for Peter, as to direct Peter to go to him, “he opened his mouth” with a solemnity suited to the occasion, and proclaimed God as the common Father of all mankind, equally accessible to all, and equally gracious unto all, who should seek and serve him in his appointed way [Note: Romans 10:11-12.]

The words thus explained are very instructive. Let us consider,

II.

The truths to be deduced from them—

They shew us,
1.

That we have nothing to hope from any worldly distinctions—

[The Jewish notion of God’s regarding men on account of outward distinctions is generally prevalent amongst ourselves. Many fancy, that because we have been baptized we must of necessity be in a state of favour with God; and many who will not altogether avow that principle, yet imagine that God will not proceed with the same severity against the great and learned, as he will against the poor and ignorant. Hence, though we may be permitted to warn the poor of their guilt and danger, we must not presume to take such a liberty with the rich: we are not to suppose that any of them can perish, or that God requires from them the same homage and service as he does from the lower classes of mankind. But to this point the text is plain and express: “God is no respecter of persons:” his law is equally obligatory on all; and his decisions in the day of judgment will be impartial, every one being adjudged to happiness or misery according to his works [Note: See Job 34:19.]. In the book of Revelation is a passage well deserving the notice of those who think that any regard will be shewn to learning or wealth or honour in that day [Note: Revelation 6:15-17. Observe how many words are used to characterize the rich! Does not that speak loudly to them?] — — — At the same time, the poor will find it equally instructive to them: for they are ready to suppose that their present trials and difficulties will procure them the same kind of favour in that day, as the rich are looking for on account of their fancied greatness. But the poor, even the poorest bond-slaves, will there be found, associates in misery with their proud oppressors, and equally “calling upon the rocks and mountains to hide them from the wrath of the Lamb.” The only difference between one and another will be this: they who were the foremost in religious privileges, will be most signally visited with the Divine judgments: in that only will the Jew be distinguished from the Gentile, or the rich from the poor [Note: Romans 2:9-11.]; “To whom much has been given, of them will the more be required:” but there will be the same ground of judgment for all [Note: 1 Peter 1:17.]: the image of Christ upon the soul will be the only thing that will be regarded, either as the evidence of our conversion, or as the measure of our recompence [Note: This is the true meaning of Colossians 3:11.]

2. That we have nothing to fear from any secret decrees—

[That “God chooses men to salvation through sanctification of the Spirit and belief of the truth,” is asserted by God himself: but that he reprobates any, and from all eternity decreed to consign them over to perdition without any offence or fault of theirs, we cannot admit: we think that oath of God’s, that “he has no pleasure in the death of a sinner, but rather that he should turn from his wickedness and live,” is decisive on the point; and all the reasonings of fallible men are lighter than vanity, in opposition to it. But, not to enter into dispute about these things, one thing is clear, that of whatever sect, or party, or nation we may be, if we “fear God and work righteousness, we shall be accepted.” What then have we to do with the Divine decrees? What reason has any man to say, ‘It is in vain for me to seek after God; because God has not elected me?’ Who ever ascended to heaven, to see whether his name were, or were not, written in the book of life? “Secret things must be left to God, to whom alone they properly belong: the things that are revealed belong to us:” and this declaration in our text is plain, and clear, and absolute. Let every one therefore put away all distressing apprehensions about the decrees of God, and seek to attain that character which shall infallibly lead to happiness and glory — — —]

3. That if we improve diligently the light we have, God will give us more light—

[God forbid that we should for a moment entertain the thought, that we, by any diligence of ours, can merit any thing at the hands of God, or lay him under an obligation to confer upon us the blessings of salvation. We have no claim upon him, except that which his own free and gracious promises have given us: but if, in dependence on those promises, we press forward in his appointed way, then may we expect assuredly that those promises shall be fulfilled to us. Now God has promised, that “then shall we know, if we follow on to know the Lord; &c. [Note: Hosea 6:3. Quote and explain the whole verse.]” We may be confident therefore that we shall not use the means in vain. Whether Cornelius would have been saved if this fresh revelation had not been made to him, we will not take upon ourselves absolutely to determine; though Peter, and the rest of the Apostles appear to have considered his salvation as altogether effected by his conversion to Christianity [Note: Acts 11:14; Acts 11:18.]. But throughout the whole history, frequent notice is taken of the prayers and alms of Cornelius, as approved of God, and as being the means of bringing down yet greater blessings upon him: they are represented as being accepted before God, precisely as the meat-offerings were accepted from the Jews: as a memorial of the latter, when burnt upon the altar, was an offering of a sweet savour unto the Lord [Note: Leviticus 2:1-2; Leviticus 2:9.], so “the prayers and alms of Cornelius came up for a memorial before God [Note: ver. 4.].” Such a memorial shall our prayers and alms-deeds be, if offered unto God with real humility of mind, and with an earnest desire to obtain a fuller knowledge of his will. Though therefore I would not exhort any one to rest in a low state of knowledge and of grace, I would encourage the weakest person, if sincere, to expect from God still richer communications of his grace, together with the ultimate possession of his glory. God will “fulfil the desire of them that fear him, and of them that hope in his mercy.” Only let us listen to the word of God with the same disposition as Cornelius and his family did [Note: ver. 33.], and God will rather work miracles to save us, than suffer us to “perish for lack of knowledge.” I mean not that God will really work miracles for any one; but that he will either, by his providence, bring us an instructor for the further illumination of our minds; or that, by his Spirit, he will guide us into all truth through the instrumentality of the written word: “He never said to any, ‘Seek ye my face’ in vain.”]

DISCOURSE: 1767
CHRIST’S DILIGENCE IN BENEFITING MAN

Acts 10:38. Who went about doing good.

THERE are many principles in the human heart, that are capable of calling forth all the energy of our minds, and all the exertion of our bodies: but it is to be lamented that these principles, being evil in their nature, are, for the most part, destructive in their tendency. Ambition and the love of filthy lucre have operated in every age to the production of efforts that have excited the wonder and admiration of the world. But rarely has such zeal been found on the side of virtue. One however has appeared on earth whose only object was to do good; and whose labours were never equalled by mortal man. He was steady and uniform in his course, like the sun in its orbit; and, like that bright luminary, diffused the richest blessings wherever he came. This man was Jesus of Nazareth; of whom the Apostle justly says in our text, “He went about doing good.”
We shall,

I. Confirm this record from the history of Jesus—

That we may contract our subject within proper limits, we will confine our attention to three things that are peculiarly worthy of notice:

1. His condescension—

[The great and mighty of the earth, however disposed to benefit mankind, are almost inaccessible to the poor; who must come often, and wait long, and get richer persons for their advocates, and, after all. be dismissed without having obtained the full object of their wishes. But Jesus gave liberty to all to come unto him: their poverty did not excite his contempt; nor the loathsomeness of their disorders his disgust. He suffered them to throng him on every side, and to touch him. Not even their moral depravity caused him to stand aloof from them. On the contrary, he sought out the poorest, the most miserable, and the most depraved; as though he had determined to honour those most, whom the rest of the world most disregarded and despised. Hence it was cast in his teeth, that he was “a friend of publicans and sinners.”]

2. His diligence—

[From the time that our Lord entered on his ministry to the very hour of his crucifixion, there was not a single day wherein he was not actively engaged in doing good both to the bodies and the souls of men. “It was his very meat and drink to do the will of God” in this respect. He staid not at home that persons might come to him; but he himself went about, he “went about” through all cities, towns, and villages, in order to administer instruction and comfort to “those who lay in darkness and the shadow of death.” Sometimes when he had spent the whole night in prayer he would return to his labours, without regarding the calls of nature for rest and refreshment; insomuch that his friends were ready to blame him as transported with zeal bevond all the bounds of reason and propriety [Note: Mark 3:21. Ὁτι ἐξέστη, see Doddridge in loc.].

The scope of every thing that he either said or did, was to benefit mankind. Whether his discourses savoured of affection or severity, and whether his miracles were more or less benevolent in their immediate aspect, his design was invariably the same; namely, to prepare men for the reception of his truth, and the enjoyment of his salvation [Note: His menaces in Matthew 23. were to reclaim the Pharisees: and his suffering the devils to destroy the swine, was to shew how great a mercy it was to be delivered from their power.]

3. His self-denial—

[It was no small self-denial that he exercised in undergoing so many labours, and submitting to so many privations, even of food to eat, and of “a place where to lay his head.” But there was another species of self-denial, far more painful in its nature, and distressing in its operation, which yet he had to endure every day and hour. In the midst of all his exertions for the good of men, his words were made a ground of cavil and dispute; his condescension was interpreted as a participation in the vilest crimes; and his very miracles were construed into a confederacy with the devil. This was the way in which his benevolence was constantly requited. His unwearied labours for the honour of God, and the benefit of mankind, procured him only the reputation of an impostor, a blasphemer, a demoniac. Yet under all these circumstances, and well knowing that, instead of being improved by time, they would terminate in his death, he persevered in seeking the salvation of his very enemies, and at last “gave his own life a ransom for them.”]
It being needless to confirm this record by any further testimonies, we shall,

II.

Deduce from it some important observations—

Here also we must be content to notice only two or three things out of multitudes that obtrude themselves upon our minds:
1.

The Divine mission of Jesus is clear and indisputable—

[Our blessed Lord frequently appealed to his works as the clearest evidence of his Messiahship [Note: John 10:38.]: and indeed they were so in a variety of views. They were precisely such as had been predicted by the prophets as characteristic of the Messiah’s reign; and therefore they must be considered as establishing his claim to that office. Besides, they were such as no man could work unless God were with him. Now can we conceive it possible that God should conspire with an impostor to deceive mankind? That he might in some particular instances permit something prζternatural to be wrought for the hardening of an obstinate and incorrigible opposer, is possible enough [Note: This was the fact with regard to Pharaoh’s magicians. They could bring some plagues, but not all: nor could they remove any: so careful was God to shew that “whereinsoever his enemies dealt proudly he was above them.”]: but the nature and number of Christ’s miracles, together with the scope and tendency of all his discourses, shews that this idea is wholly inadmissible in the case before us. Nor indeed can it be imagined, that a person whose character and conduct resembled that of Christ, should, without any other prospect than that of infamy in life, and misery in death, carry on an imposture for the sole purpose of deceiving and ruining mankind.

Let us then behold the life of Jesus, and doubt his Messiahship if we can.]

2. Jesus is at this instant both able and willing to “do good” to us—

[When Jesus left this world, he did not cease to possess almighty power: on the contrary, he began to exercise it in the most unlimited extent. He still continued to work miracles through the instrumentality of his Apostles. Was Eneas healed? “Eneas,” says the Apostle, “Jesus Christ maketh thee whole [Note: Acts 9:34.].” Jesus Christ himself, many years after his ascension, told his beloved Disciple, that he had “the keys of hell and of death,” or, in other words, the power over both the visible and invisible world. Yea, he comes amongst us as truly by the preaching of his Gospel, as ever he did among the Jews by his bodily presence: he comes to seek out the most miserable and unworthy objects, that on them he may bestow all the blessings of grace and glory. All of us may have access to him, and pour our complaints into his bosom, and obtain from him the mercies we stand in need of. If only we can by faith touch, as it were, the hem of his garment, our most inveterate corruptions shall be healed. Let us but be thoroughly persuaded of this truth, and “virtue shall come forth from him to heal us all.”]

3. Every true Christian will resemble Christ in doing good—

[Though some things which our Lord both said and did are not proper for our imitation, because they were peculiar to his office, yet many things were done by him on purpose that they might be imitated [Note: John 13:14-15.]: and, in respect of the general tenour of his conduct, it is our bounden duty to follow him [Note: 1 John 2:6.]. A delight in doing good must above all things evidence itself in all his people. We might as well think ourselves his Disciples while committing the grossest crimes, as while living in an habitual want of benevolent affections. Our Lord himself has warned us, that the issue of the final judgment will depend on this very point. If for his sake, we have abounded in every good word and work, we shall be received by him with plaudits; but if not, we shall be banished from him with tokens of his heaviest displeasure [Note: Matthew 25:34-46.].

Let all of us then approve ourselves his true Disciples by our resemblance to him in condescension, diligence, and self-denial. By nothing will he be so much glorified, or our sincerity evinced, as by this. O that we might all be henceforth known by this character, They go about doing good!]

4. The institution before us is worthy of most liberal support [Note: Whatever the occasion be, whether for a Benevolent Society, or a Spital Sermon, or any other, it should be here stated, and, in a way of comparison or contrast, be recommended.].”

DISCOURSE: 1768
THE IMPORTANCE OF THE LEADING DOCTRINES OF THE GOSPEL

Acts 10:43. To him give all the prophets witness, that through his name whosoever believeth in him shall receive remission of sins.

FOR the space of two thousand years the knowledge of the true God was confined to one nation. But from the beginning it was God’s intention in due time to reveal himself to the Gentiles also, and to incorporate them with the Jewish Church. This was frequently declared by the prophets [Note: See Romans 9:25-27; Romans 10:18-20.], and insisted on by our Lord [Note: Matthew 8:11-12 and John 10:16.]: yet such was the force of prejudice, that the Apostles themselves, notwithstanding the instructions they had received from their Divine Master, and the express commission given them to preach the Gospel to every creature [Note: Matthew 28:19 and Mark 16:16.], could not conceive that the partition wall was to be broken down. For six years after the day of Pentecost they continued to preach to Jews only; and, when they heard that Peter had gone to speak to a Gentile, they were filled with indignation, and called him to an account for what they deemed a most unwarrantable proceeding [Note: Matthew 16:19.].

It had been foretold to Peter, that he should have the keys of the kingdom of heaven [Note: Acts 11:2-3.], or of the Gospel dispensation. He had already opened the door to the Jews on the day of Pentecost [Note: Acts 2:14; Acts 2:38; Acts 2:41.]: and now he was sent of God to open it to the Gentiles. The manner in which his doubts were removed will be noticed in another place: at present we observe, that his high commission was executed in the ever-memorable words which we have just read: in elucidating which, we shall consider,

I. The doctrines contained in them—

The Apostle’s address to his Gentile audience was concise; but it was clear and energetic. The two leading points in which all men need to be informed were laid down with precision, namely, that salvation is,

1. Through Christ as the author—

[To see the force and propriety of the Apostle’s words, we must consider the occasion of them, and the character of the person to whom they were addressed.
The person who had sent for him was “Cornelius, a centurion of the Italian band [Note: Acts 10:1-2.].” He was a Gentile, but had renounced idolatry, and was a worshipper of the true God. He was singularly pious and “devout:” he was extremely liberal even to the very “people” who held him in abhorrence: and he was careful to bring up his family also in the fear of God. This man, on a day that be had set apart for solemn fasting and prayer [Note: Acts 10:30. It is not improbable that he was engaged in prayer with his family at the very time God sent the angel to him. Compare τψοῖκψ ver. 2 and ver. 30.], was visited by an angel, who directed him to send for Peter to shew him the way of salvation [Note: Acts 10:32.].

Now it was to this man that Peter spake, when he said, that remission of sins was to be obtained “through the name of Christ.” We must therefore understand him as saying, that, however Cornelius might be a worshipper of Jehovah, and not of idols; however sincerely he might fear God, however eminent he might be in respect of abstinence and devotion, of liberality and attention to the spiritual welfare of his family, salvation was not to be obtained by any of these things under the Gospel dispensation, but was to be sought through the name and merits of Jesus Christ. Christ was sent to make atonement for our sins, and to reconcile us unto God; and through him only, through him exclusively, we must find acceptance with God.]

2. By faith as the means—

[Here again our best illustration of the subject will be from the context. Had Peter simply told Cornelius that he must seek remission of sins through the name of Christ, Cornelius might have thought, that he was to recommend himself to Christ by the very means which he had hitherto used to recommend himself to God, namely, by prayer, alms-deeds, &c. St. Peter prevents the possibility of such a mistake, by telling him, that “whosoever believeth in Christ shall, receive the remission of sins;” not, whosoever obeyeth him, but whosoever believeth in him. This shewed Cornelius that he must come to Christ as a sinner, to obtain the remission of his sins freely through his blood and righteousness: that he must not bring his own good deeds with him to purchase this blessing, but must receive it “without money and without price [Note: Isaiah 55:1.].”

We do not mean to say, that Cornelius could be saved if he lived in wilful disobedience to God; but, that he was neither to be accepted of the Father for the merit of his obedience, nor to obtain an interest in Christ on account of his obedience: the meritorious cause of his salvation must be the death of Christ, and the instrumental cause, or means, of his salvation must be a reliance on Christ. His obedience must follow the remission of sins as a fruit and effect; but it must not precede the remission of sins in any wise as a cause.]

In the text we may yet further notice,

II.

The importance of those doctrines—

We can scarcely conceive any thing more strongly marked than this:

1. All the prophets bear witness to them—

[All the prophets are not equally full and explicit upon this subject; but we have the assurance of God himself that they were unanimous in their opinions upon it, and that they all bear testimony to these blessed truths. Consult Jeremiah, Daniel, Isaiah, Joel, and ask them how we are to obtain remission of sins? they will all say, Christ must be your righteousness [Note: Jeremiah 23:6.]: it is he alone that can make an end of sin [Note: Daniel 9:24.]: call therefore upon him [Note: Joel 2:32. with Romans 10:11; Romans 10:13.]; look unto him; glory in him: there is no Saviour besides him [Note: Isaiah 45:22-25; Isaiah 43:11.].

What greater proof can we have of the importance of these doctrines, than that which arises from this harmony and concurrence of so many prophets, who lived at periods so distant from Christ and from each other?]

2. God wrought many miracles, in order to draw men’s attention to them—

[In the first place he sent an angel to Cornelius, to inform him where he might find a minister capable of instructing him in these points. Then he vouchsafed a vision to Peter, in order to remove his scruples about going to him; and, to render it the more effectual, he renewed that vision thrice [Note: Acts 11:5-10.]. Then when the messengers were come from Cornelius, and Peter was yet doubting what his vision should mean, the Holy Ghost himself spake to him, and bade him go, doubting nothing [Note: Acts 11:12.].

Can we suppose that all this had respect to a matter of indifference, or of trifling import? or indeed that any thing but that which was essentially necessary to the salvation of every man was the ground of such singular and repeated interpositions?]

3. The Holy Ghost himself set his seal to the truth of them—

[While Peter was delivering the very words of the text, the Holy Ghost fell on the whole company, both Jews and Gentiles, as he had done on the Apostles six years before [Note: ver. 44 and 11:15.]. By this he set his seal to the truth of what was delivered. And it is an indisputable fact, that no other doctrine is ever made effectual to the conversion of men; and that wherever these doctrines are preached with fidelity, there sinners are converted from the error of their ways [Note: Jeremiah 23:22.]: the Holy Ghost bears testimony to the word delivered; and, though he imparts not to any his miraculous powers, he does enlighten the minds of men, and sanctify their hearts.

What shall we say then? that the doctrines, thus attested, were of small importance, and, that it is of little consequence whether we receive or reject them?]

4. They are declared to be the exclusive means of salvation—

[No man, under the Gospel dispensation, can be saved, unless he cordially receive them. What might have been the eternal state of Cornelius, if he had been out of the reach of the Gospel, it is needless for us to inquire. He lived in an age when the Gospel was preached, and might, notwithstanding the prejudices of the Apostles, have been admitted to a participation of all its blessings, by submitting to circumcision first, and afterwards to baptism, provided he had really believed in Christ. There is reason therefore to fear that, notwithstanding his eminent attainments in natural religion, he could not have been saved without faith in Christ; because the angel that bade him send for Peter, informed him, that Peter should “tell him words whereby he and all his house should be saved [Note: Acts 11:14.].” And when the Apostles heard of his conversion to Christ, they exclaimed, “Then hath God to the Gentiles also granted repentance unto life [Note: Acts 11:18.].” If then so devout, so abstemious, so charitable, so zealous a worshipper of the true God, needed to believe in Christ in order to obtain the remission of his sins, how much more must we, who possess not half his virtues! Even the Apostle Paul, who was, “as touching the righteousness of the law, blameless,” “counted it all but loss for Christ [Note: Philippians 3:6-7.]:” moreover, he renounced his evangelical, no less than his legal, righteousness, that he might be accepted through Christ alone [Note: Philippians 3:8-9.]. We therefore may be well assured, that we must do the same: for in his conduct with respect to this, he has given us an example which all must follow, if they would obtain salvation.

On the other hand, every person who truly receives them, shall certainly be saved. The word “whosoever” is of unlimited import: there is no exception: whether a man be a Jew or a heathen; whether he have been more or less wicked; whether he have a longer or a shorter time to live; whether he have a deeper insight into the mysteries of the Gospel, or be but just initiated into its fundamental truths; he shall assuredly receive through Christ the remission of his sins, the very instant he is enabled to believe in Christ. Whoever he be that desires to obtain salvation, there is but one direction to be given to him, and that is the direction given by Peter to Cornelius, and by Paul to the affrighted jailor; “Believe in the Lord Jesus Christ, and thou shalt be saved [Note: Acts 16:30-31.].”

To occupy any more of your time in shewing the importance of the doctrines in the text, is superfluous. If it be not demonstrated by the foregoing considerations, we despair of ever establishing the simplest truth that can be proposed.]

Application—
1.

Embrace the doctrines which are thus fully established—

[What is there to be placed in opposition to these testimonies? Nothing but the unfounded opinions of self-righteous Pharisees. O listen not to their delusions which will only deceive you to your ruin! Let them argue as they will, no other foundation can ever be laid for a sinner to build upon, but that which God has laid, even the Lord Jesus Christ — — —]

2. Improve them for the end for which they are delivered—

[God has sent them to you by my mouth, even as he did to Cornelius by Peter; and for the same ends; namely, that “you and your households should be saved by them.” Consider your state as guilty and undone creatures, and as needing in mercy at the hands of God: and lay hold upon the hope that is set before you. So shall you obtain “the remission of all your sins,” and “be saved in the Lord with an everlasting salvation.”]