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 observationsHere 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: 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 præternatural to be wrought for the hardening of an obstinate and incorrigible opposer, is possible enough: but the nature and number of Christ's miracles, together with the scope and tendency of all his discourses, shews that this idea. e John x. 38. d 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." Nor indeed can is wholly inadmissible in the case before us. 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 66 [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." 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'; and, in respect of the general tenour of his conduct, it is our bounden duty to follow him. 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; e Acts ix. 34. f John xiii. 14, 15. g 1 John ii. 6. but if not, we shall be banished from him with tokens of his heaviest displeasure. 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 supporti." h Matt. xxv. 34-46. i 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. MDCCLXVIII. THE IMPORTANCE OF THE LEADING DOCTRINES OF THE GOSPEL. Acts x. 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, and insisted on by our Lord' 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, 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 d. a See Rom. ix. 25-27. and x. 18-20. c Matt. xxviii. 19. and Mark xvi. 16. d Matt. xvi. 19. It had been foretold to Peter, that he should have the keys of the kingdom of heaven, or of the Gospel dispensation. He had already opened the door to the Jews on the day of Pentecost': 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 bands." 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 he had set apart for solemn fasting and prayer, was visited by an angel, who directed him to send for Peter to shew him the way of salvationi. 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 e Acts xi. 2, 3. f Acts ii. 14, 38, 41. g Acts x. 1, 2. h Acts x. 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 ok in ver. 2. and ver. 30. i Acts x. 32. 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.” 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': it is HE alone that can make an end of sin": call therefore upon HIM"; look unto HIM; glory in HIM: there is no Saviour besides HIM. What greater proof can we have of the importance of these m Dan. ix. 24. k Isai. lv. 1. 1 Jer. xxiii. 6. n Joel ii. 32. with Rom. x. 11, 13. |