things; and Satan avails himself of that deceitfulness to drive men between the two opposite extremes of presumption and despair, when he wishes to seduce into sin, saying, there is no danger; when he wishes to keep in sin, to hinder repentance, saying, there is no hope.

The first thing the Gospel shows is that there is hope, even for the chief of sinners. The law has been before it convincing of sin. But, through the man's own former presumption, the conviction is apt to darken into despair, unless it be quickly followed up with hope-inspiring words. When Peter, after the day of Pentecost, addressed the men who had crucified the Saviour, he first set their sin before them, accused them of having slain the Holy One and the Just; and by the blessing of God brought conviction home to them. Immediately they were pricked in their hearts, and exclaimed-" Men and brethren what shall we do ?" In these words we do not see even the dawn of hope. Their question is not "What must I do to be saved ?" which implies a knowledge that there is a way of salvation, if the But-"What shall we do?" which might be said by inquirer could only find it. one conscious that nothing can be done. Peter meets their despair with words of hope, "Repent and be baptised every one of you in the name of Jesus Christ, for the remission of sins, and ye shall receive the gift of the Holy Ghost." Here is a universal direction and promise, including "every one" who heard him. Every one of them, then, may be saved-none need despair. So it is with the declaration of St. Paul, "This is a faithful saying, that Christ Jesus came into the world to save sinners of whom I am chief." If the chief of sinners is included, no one need despair, on account of the number and aggravation of his sins. Sin abounds but grace superabounds.

But now

In the discourse of Peter referred to in the text, his first object is to inspire hope: and he begins, "I perceive God is no respecter of persons; but in every nation he that feareth God and worketh righteousness is accepted of him." Hitherto, God had seemed to be a respecter of persons-had singled out a particular nation as the special or only subjects of his grace. Certainly on them he had bestowed many peculiar privileges; though at no time was he the God of the Jews only-salvation had never been denied to any returning sinner of the Gentiles. The stranger, embracing God's covenant, had been treated as a son. this truth is more clearly displayed than formerly: the distinction between Jew and Gentile is at an end-" In every nation he that feareth God and worketh righteousness is accepted of him." Cornelius feared God, but he was a Gentile; and might suppose that, on that account, he might have peculiar difficulty in finding acceptance with God. Peter assures him that such a fear is groundless. God is no respecter of persons, and what Peter has further to say, in regard to the way of salvation, is as much intended for Cornelius as for any descendant of Abraham. God does not respect a man's parentage, the colour of his skin, the qualities of his mind; but only asks if he is a returning sinner, or even an inquiring sinner, and addresses to him the general call of the Gospel, which, earnestly and believingly entertained, becomes a personal, powerful, effectual call.

Few inquirers are in the position of Cornelius. His doubts and fears must have been peculiar. But all newly-awakened sinners require to be addressed in hopeinspiring words. They do not deny the general statement that God is merciful; they rather presume too much on it. But that very presumption, as we have seen, leads to despair; and they secretly doubt whether that mercy, which has reached thousands, will ever actually reach them, and carry them to heaven. They show Is there any bold sinner here who this rather by their actions than their words. goes on recklessly adding sin to sin? You do so because you secretly fear your case is desperate. It is not the pleasantness of sin that is the attraction; for you know that the pain is greater than the pleasure. But you have gone such lengths in sin already; you have continued in sin so long; you have resisted so many warnings; you have broken so many resolutions, and even vows, that there is nothing for it but to go on as you have begun, and abide your fate when it comes.

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Your soul responds to the sentiment, "There is no hope; no. We have loved strangers, and after them we will go." But there is hope even for you. Christ Jesus came into the world to save sinners, even the chief. "God is no respecter of persons." The description of persons whom he seeks is sinners. Not those in whose case there is some peculiarity, whose sin is less aggravated than that of others, but all sinners, whatever they may have been in times past, if they will turn from their sins now-if they will seek God now. What do you say to this? "There is hope, yes; even for me. I have loved strangers, but they have deceived and disappointed me-after them I will no longer go. Christ still calls me-to him I will go." If such is your sentiment, for your direction we show further :II. These are justifying, peace-speaking words. Cornelius is presented to us in this narrative as a devout worshipper and sincere inquirer after the way of salvation. He had not newly begun his inquiries. It had always been the great question of earnest minds, among the Gentiles, "How shall a man be just before God." But this is one of those questions which man has sagacity enough to propose, but which he has not, of himself, wisdom or knowledge enough to answer. Cornelius had first tried to find peace through heathen sacrifices and services, and had, of course, been disappointed. Then he had gone to live in a land where the true God was worshipped by means of divinely appointed sacrifices and services. At an earlier period, Cornelius might have, through these sacrifices, found acceptance and received the blessing; through them his faith might have been exercised and perfected-in them he might have found the Saviour. But these sacrifices were destined to continue only till Christ should offer his one great sacrifice; after which they lost their meaning and efficacy; hence Cornelius could not find acceptance through them. Though his prayers and alms ascended for a memorial before God, his person was not accepted, his soul was not saved. His prayers and alms went up as a memorial that he needed more light; and as his ignorance was not a guilty ignorance, the light was not withheld; since he had made a good use of the light which he had already, more light was given.

Peter's discourse consists chiefly of a narative of the leading incidents in the life of Jesus. Peter shows at the outset, that Christ is God, and therefore able to accomplish all that he should undertake. When the way had been prepared for him by John the Baptist, he entered on his ministry, anointed by the Holy Ghost, and armed with divine power-went about continually doing good, destroying the works of the Devil. Peter adds, "Whom they slew and hanged on a tree." We are not to suppose that we have here a complete report of Peter's discourse to Cornelius: we have only a brief, bnt sufficient, summary of it; and we cannot doubt that at this part of the discourse, when Peter spoke of the death of Christ, he would show the reason why he was slain and hanged on a tree-that he was making a necessary, but sufficient, atonement for sin-that the tree was really an altar on which he presented himself as a sin-offering to expiate the guilt of many, to deliver them from eternal death, the penalty of sin. In Peter's own words, "He bare our sins in his own body on the tree." And that satisfaction which the Son offered the Father accepted, as he proved by raising him from the dead. Thus, provision is made for the sinner's justification and acceptance in the sight of God. Here is the conclusion: "That through his name, whosoever believeth in him should have remission of sins."

But

This was just the information that Cornelius needed; here he had an answer to the question, How shall a man be just before God? The facts concerning Jesus were not altogether new to Cornelius. These things had not been done in a corner -they were fresh in the memory of those among whom he lived. hitherto he had not given much heed to them. It was natural that his views on the subject should be much influenced by those to whom he was indebted for his knowledge of the true God. They had rejected ChrstCornelius had disregarded him. Now, however, he hears from the lips of God's witness a complete account of the Person and glory of Christ, of his life and labours,

of his sufferings and death, and of the great salvation thereby procured; how he had magnified the law and made it honourable, both by obedience and by suffering; how he had vindicated the perfections of his Heavenly Father, showing him to be a just God and a Saviour, just and the justifier of him that believeth; so that God's wrath and displeasure are, in regard to the returning sinner, turned into love and favour. In short, Cornelius heard the message of reconciliation between God and man. That God might be reconciled to the sinner, these things must be done and suffered by Christ. That the sinner may be reconciled to God, these things must be known by the sinner. He must know these things that he may have worthy views of God, of his holiness, righteousness and truth; so that, in pardoning, he is not acting unrighteously, but consistently with all his perfections. The sinner must know these things, that he may have confidence towards God, believe in his gracious intentions towards himself; believe that, having given his Son, he is ready to give the Spirit, and all things necessary to his salvation. The sinner must know these things that he may love God, who has first loved him. In a word, this knowledge is necessary as the foundation of faith, from which all other graces spring. Peter shows that faith is the condition of salvation :-"Through his name, whosoever believeth in him shall have remission of sins." He must with the understanding heart, acquiesce in this method of salvation; and, in order to this, he must be made acquainted with it: that he may be brought into a state His mind of peace with God, he must "know the things that belong unto his peace." As Cornelius listened, the Spirit accompanied the word with power. was enlightened, his understanding was convinced, his heart was broken and melted, his will was subdued and submitted to the "Lord of all." Christ was recognised as a personal Saviour. Cornelius believed and was saved; he had found the pearl of great price, and was willing to part with all to obtain it; a free, full, sure salvation was revealed to him, and he embraced it, renouncing every other confidence. His prayers, his alms, his good deeds were all renounced as Saviours; through Christ's name, by believing in him, he sought for salvation, and found it. His faith was proved to be real by its fruits. He was saved by faith alone; but not a faith which is alone; a faith which was the germ of a new life, made him a new creature.

"While Peter yet spake, the Spirit fell on all them who heard the word: and they of the Circumcision which believed were astonished, because that on the Gentiles also was poured out the gift of the Holy Ghost; for they heard them speak with tongues and magnify God." It would seem that, as on the eve of the Creation, the Spirit of God brooded over the dark waters, expecting the word, directing him to put forth his energy in creating a new world, the same Spirit had been brooding over this company of worshippers, expecting the justifying, peacespeaking words through which he conveys his grace; and while they were being spoken, entered with the word and effected a new Creation. We may hope that the same Spirit has been brooding over this assembly while the Gospel has been preached. He may, at this moment, be dealing personally with some sinner here present, carrying home the word with power; yea, entering with the word. Resist not the Spirit, grieve not the Spirit, quench not the Spirit!

"He

III. The words are sanctifying, love-begetting words. Sanctification is the end of all preaching, and must have been the end of Peter's preaching on this occasion. He shows that the great distinction between one man and another is not the soundness of the man's creed, but the purity and holiness of his heart and life. that feareth God and worketh righteousness is accepted of him." If a man have an unsanctified heart, the sounder his creed the more odious is he in the sight of God. None are accepted but those who fear God and work righteousness.

But do not the words imply that Cornelius feared God, and wrought righteousness already, before hearing Peter's discourse? Yes, up to a certain point; but he requires to aim at a higher standard, and act from purer motives. Cornelius feared God, but his fear was not true filial fear. His ignorance of God must have

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given a somewhat slavish character to his fear, and that must have affected the character of his obedience. He gave alms; but we can scarcely believe that he did so from the highest motives. Self-righteousness was the very essence both of heathenism and of Judaism at the time, and it is an instinct of human nature, at all times, till it is better taught; and it is most likely that Cornelius thought his alms would have some share in procuring his salvation. In that case he did not give alms, he sold them for heavenly blessings. Besides, though Cornelius gave alms, he had not given himself to God; and no less sacrifice was required of him. He must deny self, renounce his carnal delights, crucify the flesh, put off the entire old man, and put on the new. Cornelius had no idea, previously, that such a sacrifice was required of him, and no one of his teachers was qualified to point out the duty to him. Hence it was necessary that he should hear Peter's words, and to this end partly they were spoken.

Peter shows Cornelius that Christ is Lord of all. Hitherto Cornelius had been a good soldier of the Roman army, yielding implicit obedience to his superior officers, and faultless loyalty to the emperor. But Peter tells him of a greater King than Cæsar, who has higher claims on his devotion than any earthly master, whom he must love and serve first of all, and in preference to all, rendering to him a complete, universal, heart-obedience through his own imparted grace. As Peter pointed out this glorious Being to Cornelius, the Spirit, accompanying the word, awakened a new feeling in his heart, loyalty to the King of kings, and prepared Cornelius for renouncing every other lord, and choosing Christ as his Lord; whose will henceforth must be his rule, whose glory must be his aim.

This Lord of all Peter further shows to be Judge of all; who will one day judge the world in righteousness, when he will confound his enemies and bestow the reward of grace on all his faithful followers. He is, therefore, One whose favour we must daily seek, with a view to the sentence, "Well done good and faithful servant, enter thou into the joy of thy Lord." By pointing Christ out as Judge, Peter shows Cornelius, and he reminds us, that though justified by faith we shall be judged by works, and the greater our diligence and faithfulness now, the richer will be our rewards hereafter.

But it is not to the hope of rewards only or chiefly that Peter appeals. The great motive to obedience is the fact that this Lord of all and Judge of all, is the same Lord "whom they slew and hanged on a tree;" that this Lord and Judge submitted to the death of the cross, that he might save his people from their sins, and bring them to "fear God and work righteousness." All this Cornelius heard, and felt too, for the first time; and we, who have been familiar with this history from our childhood, can scarcely conceive the intense emotion that must have filled the breast of this newly-enlightened man. With what wonder and interest he contemplates the mystery of godliness, God manifest in the flesh; with what ecstatic joy he reflects that he is a ransomed sinner; that, God helping him, his soul is safe for eternity. With what love and gratitude he begins to "comprehend the breadth, and length, and depth, and height of that love which passeth knowledge." "To him that loved us and washed us from our sins in his own blood and hath made us kings and priests to God, to him be glory," &c. Cornelius gave vent to his feelings in a song of praise. He sang a new song-the utterance of a new heart, such as none but the Spirit of God could dictate. But the overpowering sentiment of his soul still was what shall I render to the Lord for all his mercies. He had nothing to render but himself; and that he did render, as a living sacrifice, and his after life was destined to be one continued song of praise to the God of his salvation.

The chief lesson we learn from this subject is, that the Word of God, and not the sacraments, is the great means of conversion, and that it is is so because the Holy Spirit employs it as the instrument through which he conveys his grace to the soul.

One word in conclusion to each of three classes--the reckless or desperate, the

inquiring and the believer. Believe; to the third, Love.

To the first, I say Fear and hope; to the second,

1. To the reckless I say Fear. You have already heard the word of salvation and yet are not saved. Perhaps you have sat long under the preaching of the Gospel, and yet remain utterly unimpressed. In that case you have good reason to fear, lest the Gospel message should prove a word of salvation to others and not to you. The word has lost none of its power; to many it is daily becoming the instrument of salvation, but many of you are fast losing your susceptibility. Every appeal that you disregard, every salutary impression that you shake off, every good resolution that you break through, leaves you less likely to be savingly impressed another time: and, therefore, you may well "fear lest a promise being left you of entering into rest you should by any means come short of it."

Fear, therefore, but do not despair. I would have you also to hope. After all that has been said perhaps some one may say, "I hope already, by the very constitution of my nature, and hence it is that I trust all will be well with me yet, notwithstanding all you say to frighten me." But this is not the hope that you ought to cherish, which leads to presumption. The hope you are to cherish is united to fear. "The Lord hath pleasure in those that fear him, that hope in his mercy." Your natural hope is not a "lively hope," for you do not act on it. In spite of this hope, you really act as a desperate man. Suppose a man in business allows his affairs to get into disorder, and at last is afraid even to look into his books. This man still says, all will yet be well; I shall yet extricate myself from my difficulties. He still hopes, but it is hoping against hope; practically he is a desperate man: else he would acquaint himself with the true state of his affairs. But suppose a friend writes him a letter, saying that he will let him have any amount of money, on condition of his balancing his books, and making out a statement of his affairs. The man would then begin to hope in a different way: he would then see his way out of his difficulties, and would not only take comfort from the prospect, he would act on it; comply with the conditions, and obtain the reward. The Gospel is such a letter addressed to you, sinner, not by name but by description; and in it the Saviour offers you a discharge in full, on condition of your coming to a reckoning with God. Here is his gracious proposal :-" Come, now, let us reckon together, though your sins have been as scarlet they shall be as snow; though red like crimson they shall be as wool." Let your hope rest on such a declaration; trust implicity on him who makes it, and you will find yourself pardoned, justified, saved. 2. To the inquiring I say Believe. The words which we have been considering are words of salvation; but only when they are believed and acted on. Cornelius met Peter as an inquirer; but, immediately on receiving the information he sought, he acted on it; he heard the words and embraced the truth. So it ought to be in every case. An inquiring state ought never to be a permanent state. When a question has been answered the time for words is past; the time for action has come. Yet many seem content to continue in an inquiring state during their whole lives. The question they ask is the right one-"What must I do to be saved ?" They have already got an answer to their question; but, instead of acting on the information they have received, they go to have their question answered again by other lips, under other circumstances; and they hope that the eloquence of the preacher will produce such an impression on them as shall overcome their sloth and self-indulgence, and so convert them to God. This is a mistaken expectation: Human eloquence may do much; but it cannot change the heart of stone into the heart of flesh. This is the work of the Spirit of God alone; and the instrument he employs is the truth as it is in Jesus-the truth which you know intellectually already. By all means continue to hear and read, as you have opportunity. Faith cometh by hearing, and you need more light; but you can hardly expect a blessing on your hearing till you make a better use of the light you have. Seek more grace, and use the grace already given to you. If you have now clear views of the way of salvation, "enter ye in at the strait gate;" if you assent to the truth, yield to it, and through it you will be saved.