Atos 11:13,14

DISCOURSE: 1769
NECESSITY AND SUFFICIENCY OF THE GOSPEL SALVATION

Atos 11:13. Send men to Joppa, and call for Simon, whose surname is Peter; who shall tell thee words, whereby thou and all thy house shall be saved.

WHILST we deny that the Apostle Peter possessed any such supremacy above the other Apostles as the Papists ascribe to him, we most willingly acknowledge that very singular honours were conferred upon him by our Lord himself; and especially that of bearing the keys of the kingdom of heaven, or, in other words, of opening the kingdom of heaven both to Jews and Gentiles. We all know, that, on the day of Pentecost, it was his sermon which was made so pre-eminently useful for the converting of three thousand souls at once: nor can we doubt but that his ministry continued to be crowned with very abundant success. But, for the space of six years, he did not discern the just extent of the commission that had been given to the Apostles generally; namely, to “go into all the world, and preach the Gospel to every creature;” and still less did he know what authority he had himself personally received, to open the door of salvation to the Gentiles, as he had already done to the Jews. Hence, when the time was come for the fuller manifestation of the truth to the Gentiles, he needed to have his prejudices removed, by a special interposition of God for that purpose; and fresh instructions given him, as much as if the purposes of Heaven, in relation to that matter, had never been revealed to him. Indeed, all the other Apostles were in this respect as ignorant as he: for, when he had executed the divine commission, they called him to an account for it, as having been guilty of a most heinous transgression. He, however, in his vindication of his conduct, shewed them, that he had acted under the immediate direction of God, who had instructed Cornelius where to send for him, and had enjoined him also to comply with the request.
The particular direction given by the Angel to Cornelius, in relation to this matter, was, “Send men to Joppa, and call for Simon, whose surname is Peter, who shall tell thee words whereby thou and all thy house shall be saved.” In which words we may see at once both the necessity of the Gospel for man’s salvation, and its sufficiency: and these two points it is my intention to dwell on at this time.

Let us then consider,

I. The necessity of the Gospel—

Perhaps, in all the Scriptures, there will not be found a passage which more strongly declares this, than that before us.
The knowledge of the Gospel was necessary even for Cornelius—
[Cornelius was a peculiarly excellent character, even before he was acquainted with the Gospel: “He was a devout man: he feared God with all his house: though not belonging to the circumcision himself, he gave much alms to the Jewish people: and he prayed to God alway:” and so upright was he in his endeavours to approve himself to God, that his “prayers and alms came up for a memorial before God [Note: Atos 10:2; Atos 10:4.],” and “were had in remembrance in his sight [Note: Atos 10:31.].” Now, if any person could be saved without the Gospel, we might well suppose that it would be he. But, now that the Gospel was fully revealed, and he was within the reach of it, a distinct knowledge of its provisions, and a cordial acceptance of its offers, were necessary for his salvation: and, rather than he should be left without an interest in it, God sent an angel to inform him where he might find a person who should “tell him those words whereby be should be saved.” That such a man as Cornelius could not have been saved under other circumstances, is what I am by no means prepared to say: for I believe that, “in every nation, he that feareth God, and worketh righteousness, is accepted of him:” and that, though no man can merit any thing at God’s hands, yet God would rather work a miracle for such a person, than suffer him to perish for want of that measure of knowledge as, under his circumstances, was necessary for his salvation. But of such matters we can speak only by conjecture, because there is but little revealed concerning them. Of those who live under the Gospel dispensation, we can speak with certainty: and if the knowledge of the Gospel was necessary for Cornelius, then]

The knowledge of it must be necessary for us also—
[We are ready to imagine that a moral and religious character will give us a title to acceptance with God. But it is not by that that any man can be saved. There are “words which must be told us:” and what those words are, we know from the discourse of Peter on this occasion. We must be informed respecting the person, work, and office, of the Lord Jesus Christ. We must know, that “He, though Lord of all,” became a man for us, and died upon the cross for the effecting of “our peace” with God, and was raised from the dead by God, and is appointed both to judge the world, and to save the world [Note: Atos 10:36.]. I say, to this the whole Scriptures bear witness; and this testimony we must receive as the ground of all our hopes: and by an humble affiance in the Lord Jesus Christ, as so revealed, we are to obtain “the remission of our sins [Note: Atos 10:43.].” There is no “other foundation than this on which any man can build [Note: 1 Coríntios 3:11.];” “no other way whereby any man can come unto the Father [Note: João 14:6.];” “no other name given under heaven whereby any man can be saved [Note: Atos 4:12.].” Without a distinct knowledge of the Gospel, our prayers will not avail; nor will our alms avail: nor will a devout spirit, joined to the fear of God, avail: there is away of salvation provided for us through the atoning blood and righteousness of the Lord Jesus Christ; and in that way alone can we ever come to God, or find acceptance with him. If we attempt to seek his favour in any other way, we shall seek it in vain [Note: Romanos 9:31; Romanos 10:3.].”]

With the necessity of the Gospel for our salvation, let us contemplate also,

II.

Its sufficiency—

This is fully and unequivocally declared in the history before us—
[The proofs of it here are manifold. Observe the declaration of the angel: no doubt was expressed by him respecting the efficacy of Peter’s words for the desired end: all that was wanting was, that they should be received and relied upon by Cornelius and his family; and then the whole of them should be saved. Observe next, the actual experience of Cornelius. He received the word with all readiness, and confided in it; and the Holy Ghost descended upon him, and upon all who were with him [Note: Atos 10:44; Atos 10:47.]; and not only sealed the blessings of salvation on their souls, but endued them with miraculous powers in token of Christ’s love to them, and for the extension of his kingdom by their means. Observe, yet further, the testimony of all the Apostles. They had hitherto been utterly averse to the idea of the Gentiles being saved by the Gospel: but when they heard the account of the whole transaction as given by St. Peter, “they glorified God for it; saying, Then hath God also to the Gentiles granted repentance unto life [Note: ver. 18.].”]

The whole Scriptures also bear testimony to the same—
[We never find the smallest doubt expressed respecting the sufficiency of the Gospel salvation. No person is excepted from its offers, nor any sin from its absolving power: whilst “the blood of Christ cleanseth from all sin,” “he is able to save to the uttermost all who come unto God by him.” The provision made by the Gospel is sufficient, not for the small household of Cornelius only, but for the whole family of man. Could all be prevailed upon to receive Christ into their hearts by faith, not a human being would ever perish: “All who would believe in him should be justified from all things,” and “be saved by him with an everlasting salvation.”]

Having thus proclaimed to you the same blessed tidings which were delivered by Peter to Cornelius, let me entreat you to remember,
1.

The honour which God puts upon the ministry of his word—

[God, in his mercy, determined to bring Cornelius and his family to the knowledge of the truth; and for this end he sent an angel to inform Cornelius where he might find a minister competent to instruct him; and at the same time gave Peter repeated visions for the purpose of removing his religious scruples, and an audible voice from heaven, also, to authorize his going to a man that was uncircumcised. But what need was there of all these various operations? Why should not the angel declare the Gospel to Cornelius, instead of telling him where to send for a human instructor? God had revealed other things by angels: and why should he not this? The reason was, that, having ordained an established ministry, he would put honour on that ministry, and accomplish his purposes in that way which was best suited to the necessities of fallen man. In the case of the Ethiopian Eunuch, God did not use even his own revealed word for his conversion, without the intervention and ministry of Philip, whom he sent on purpose to instruct the inquiring student: and, in like manner, he sent Peter now, because he would have all to seek instruction through the instrumentality of those whom he himself had ordained to that high office. Let none, then, despise the ministry of the word, as though it might be dispensed with, or from a conceit that they can edify themselves to more advantage at home; for “the Gospel is God’s treasure, though it be in earthen vessels [Note: 2 Coríntios 4:7.];” and they only can hope to be enriched by it, who will receive it in God’s appointed way. The waters of Jordan had no more intrinsic power than those of Abana and Pharpar: it was God’s blessing alone that rendered them available for the curing of Naaman’s leprosy: and it is that blessing also, which will alone prevail for the healing of our souls: and, if we will not seek that blessing in the channel where alone God has ordained it to flow, we shall in vain hope to obtain it through any other medium. To confirm this truth, Cornelius was ordered to send thirty or forty miles for Peter, to instruct him: and I hesitate not to say, that, as his labour was well repaid by the ministry of that holy man, so the labour of this blessed Apostle was richly recompensed by the success with which it was attended. And I may further say, that all the labour and expense attending either the stated ministry of the word, or the establishment of missions to heathen lands, are unworthy of a thought, in comparison of the benefits obtained by them [Note: Here the blessings of a stated ministry might be set forth, or the importance of missions, as the case might require.]

2. The light in which ministers and hearers should regard each other—

[The particular process by which Peter and Cornelius were brought together were mere circumstances, with which we, in this day, have little concern. But every minister is an ambassador from God, as truly, though not in the precise sense, as Peter was: and the people to whom he is sent ought to receive his word, as far as it accords with the voice of inspiration, “as the word, not of man, but of God [Note: 1 Tessalonicenses 2:13.].” The precise state in which we should all meet together in the public ordinances, cannot possibly be more justly marked than in the history before us. Peter evidently went as a special messenger from God to Cornelius and his family; and having nothing in view but “to tell them words whereby they might all be saved.” (All thoughts of self were as far from his mind as can possibly be imagined.) As for Cornelius and his family, their views in assembling together are depicted by themselves in those memorable words: “Now are we all here present before God, to hear all things that are commanded thee of God [Note: Atos 10:33.].” None were brought by mere curiosity: none came for amusement: none looked to a mere man: all looked, through the man, to God; and received his message as from God himself. We wonder not at the effects which flowed from such a delivery, and such a reception, of God’s blessed word. And should not we also experience a measure of the same effects, if we met together in the same spirit? Yes, we should; and to the want of this must be traced the inefficacy of our ordinances: we do not come together as we ought: neither minister nor hearers feel, as we ought, the importance of the occasion on which we are assembled. We come together too much in a customary way, not aware how much our eternal interests are at stake. Let us, my brethren, each in his place, endeavour to rectify our respective errors; and look up to God in future, that “the word preached may be more profitable; being more mixed with faith,” both in Him who delivers, and “in those who hear it.”]