(2.) The godly, when convinced, ingeniously confess their errors ; as Peter doth here. Controversies would sooner be at an end if we could but learn this modesty. But men fear the disgrace of a change of mind or opinion and so are the more entangled. It is better to con- fess and give glory to God, and yield to a conquering truth, than for credit's sake obstinately to persist in a received error; for it is no disgrace to humble ourselves before God and men, and to submit to such means as he hath appointed for our conviction.
Secondly, His positive assertion of the truth now learned : ' But in every nation he that feareth him, and worketh righteousness, is accepted with him.' Where —
1. The qualification, * He that feareth God, and worketh righteousness.'
SERMON UPON ACTS X. 34, 35. 407
You will sa)'', Here is no mention of faith in Christ. I answer —
[1.] Cornelius had not as yet received the knowledge of him, and Peter was now come to preach Christ to him, as he doth in the next verse, where he speaketh of ' preaching peace by Jesus Christ ; he is Lord of all.'
[2.] He speaketh not now of our first recovery and reconciliation witli God, but of the constant temper of our hearts and tenor of our lives after we are recovered and reconciled to him. Among other things learned from the Jews, Cornelius had heard of the Messiah, by whom sins should be forgiven, and the lost world restored. And that is one chief means to beget fear and reverence of God : Ps. cxxx. 4, ' There is forgiveness with thee that thou mayest be feared.' But as yet he knew not Christ to be this Messiah.
[3.] This qualification is most to his purpose, which is to show that external prerogatives, abstracted from solid godliness, do not further our acceptance with God, nor the want of them hurt or hinder us. No ; where there is a good constitution of heart and'an holy life a man is accepted of God. As more expressly to the christian notion, it is said, Gal. V. 6, ' In Jesus Christ neither circumcision avails anything, nor uncircumcision, but faith which works by love.' But here it was enough to say, ' He that feareth God and works righteousness.'
2. The privilege, ' Is accepted with him ; ' that is, accepted to grace and glory.
[l.j To grace. For Cornelius was rewarded with higher revelations from God ; who warned him to send for Peter, and prepared Peter that he might not refuse the message. Thus God delighteth to heap up grace upon grace : John vii. 17, ' If any man will do his will, he shall know of the doctrine whether it be of God, or whether I speak of my- self.' To obey God's will in what we know is the ready way to know more and better.
[2.] And for glory, that cannot be left out ; as appears by the conclusion which the believers make when they heard of these things ; Acts xi. 18, ' Then hath God granted to the gentiles repentance unto life ;' that is, to know and receive Christ unto salvation.
Doct That God, without respect of persons, accepteth such as fear him and work righteousness.
1. What is respect of persons.
2. In what sense it is denied of God.
3. What is the meaning of this qualification.
4. What is meant by being accepted with God.
I. What is respect of persons ? The word person doth not signify the substance of a man or his personal subsistence, but that outward estate and condition whereby one dififereth from another. Either in the gifts of the body — one is strong, another weak ; one fair, another deformed ; or of the mind — one is more ingenious, prudent, learned, when another is not so ; or else estate, rank, and quality — one is rich, another poor, one more powerful, whilst others are kept low and bare; or in respect of nation or country, Jew or gentile. Lastly, in respect of externals in religion, one may stand upon the vantage-ground who yet is not the taller man. In short, that which is conspicuous in man, and maketh him more or less esteemed among men, that is called his
408 SERMON UPON ACTS X. 34, 35.
person. Now, to respect or accept persons in judgment is to prefer and favour one person above another for these outward advantages, not regarding the merits of the cause which is under trial. Quando non causm merita, sed j^ei^sonce dignitas attenditur — Aug. Now God doth judge airpoo-cdTToXi^Trrwi, without respect to persons ; that is, his judg- ment is not swayed by anything that is extrinsical and belongeth not to the cause in hand, and will not approve or disapprove any man for his person's sake or external prerogatives, if he be not otherwise worthy of approbation or reproof. As, to instance in the foregoing distinctions —
1. The gifts of the body, strength and beauty. It is not the strong and beautiful that are accepted with God, but the good and the holy. He is strong in a spiritual sense, not that overcometh another man, but tameth his own flesh : Pro v. xvi. 32, ' He that is slow to anger is better than the mighty, and he that ruleth his spirit than he that taketli a city.' The true strength is seen also in vanquishing the temp- tations of the devil : 1 John ii. 14, ' Ye are strong, and the word of God abideth in you, and ye have overcome the wicked one.' So not outward beauty, but grace, doth make us amiable in the sight of God. Alas ! that is a fading thing ; in its prime it is but skin-deep. The adorning of the hidden man of the heart is that which is of great price in the sight of God, 1 Peter iii. 3, 4. This beauty is never shrivelled, nor doth it wax old, and is in high esteem with God.