Peter was instructed that Gentiles, as well as Jews, were to be received into the Christian church, and to form one body with the pious descendents of Abraham. Christ had instructed his apostles to go and teach all nations, and to preach the gospel to every creature; which must include Gentiles. But they did not understand his command in this extensive sense, but confined it to the Jews dispersed through all nations; or, if they imagined that it extended to others, they supposed that they were first to become Jews by circumcision, before they could become Christians. And it required the extraordinary vision now exhibited to Peter, to make him acquainted with the comprehensive plan of the gospel.

17. Now while Peter doubted in himself what this vision which he had seen should mean, behold the men which were sent from Cornelius had made inquiry for Simon's house, and stood before the gate,

18. And called and asked whether Simon, which was surnamed Peter, were lodged there.

19. While Peter thought on the vision, the Spirit said unto him, Behold three men seek thee.

20. Arise, therefore, and get thee down, and go with them, doubting nothing, i. e. without scruple, for I have sent them.

In the preceding verses we had an example of revelation by vision, where Peter was left to collect the

meaning of the Divine Being from symbolical representations. Here we have an example of direct revelation. The Spirit directs Peter in so many words what he is to do.

21. Then Peter went down to the men which were sent to him from Cornelius, and said, Behold I am he whom ye seek; what is the cause wherefore ye are come?

22. And they said, Cornelius, the centurion, a just man, and one that feareth God, and of good report among all the nation of the Jews, was warned from God by a holy angel to send for thee into his house, and to hear words of thee; that he may hear what thou hast to say.

23. Then called, "then invited," he them in, and lodged them and on the morrow Peter went away with them, and certain brethren from Joppa accompanied him.

Peter, being now aware of the design of the vision, took with him these persons, who were six in number, as we learn from the next chapter, to prevent misrepresentations of his conduct.

REFLECTIONS.

1. We may observe that the account here given of Cornelius may teach men in what excellence of character consists in devotion and beneficence. Each is defective without the other. Where they exist together, they improve and exalt each other, and the character becomes complete; the outline at least is perfect, and the picture only wants to be filled up, and to receive the last touches. To be without devotion, is to be insensible to supreme excellence, to have no love for perfect goodness, no fear of almighty power. It is to be a son without filial affection; a receiver of benefits without gratitude to the benefactor; a partaker of the bounties of Heaven, without thinking on him from whom they come, or his design in bestowing them. But devotion which is not accompanied with beneficence must be pretended and not real; for how is it possible to admire goodness, without endeavouring to imitate it?-to be sensible of the kindness of a friend, and to be inattentive to his wishes? Can we love a father, and yet show no respect to his children, when he has expressly recommended those children to our regards?

On the other hand, beneficence without devotion is destitute of its best principle and noblest support; it wants a motive to do good in secret; it wants fortitude to bear ungrateful returns and disappointed expectations. It has nothing in it that is generous and noble. It is the offspring of vanity, the bait for fame or the advancement of worldly interest. In us, my brethren, let these two characters be united: while we profess piety towards God, let us show charity to men. When called upon to perform acts of bene ficence, let us prove our devotion by our good works,

and give ourselves the satisfaction of knowing that it is not a mere name, an empty sound.

It is to the honour of Cornelius that his household feared God as well as himself, because it is a proof of his fidelity and care. Having acquired the knowledge of the true God, he resolves to communicate it to others; to his children and domestics, and even to the soldiers under his command, that they may share with him in the blessings of this invaluable discovery. He is not ashamed of the religion of a despised and conquered people, but professes it publicly, and teaches it diligently to all with whom he is connected. It is to his honour that he maintained the character here given of him in a profession which is generally distinguished by a disregard of religion, and in which his piety and virtue must have been exposed to many severe trials. Principles which could withstand such powerful attacks must have no small strength.

2. Let us remember how acceptable to God are works of piety and beneficence. Cornelius, who was distinguished for them, is honoured with a vision from Heaven, although a soldier and a heathen, and receives the further and greater honour of being the first among the Gentiles to whom the gospel of Christ was communicated. Let all men, therefore, whatever be their condition, cultivate the same virtues, in hopes of the like acceptance. An angel may not be sent from heaven, in vision or in reality, to assure them that they will be well received; but they are assured of it by an authority not less certain than the voice of an angel, by the inspired messenger of God.

3. From the conduct of Peter, in taking friends with him when he went to visit the Gentiles, we may learn the propriety of using precautions, to prevent our good actions from being misrepresented and evil spoken of. What he did was clearly right in his own estimation, in the circumstances in which he stood, and after what had taken place; but it was possible that it might not appear so to others, and, therefore,

some regard was to be had to their satisfaction. To resolution in doing what we think to be right, and to courage in professing the truth, it is necessary to join prudence and regard to our own reputation; and, where we break through established customs, or deny established doctrines, to show our authority for doing so, that we may not unnecessarily expose ourselves to the suspicion of impiety and irreligion.

Acts x. 24. to the end.

Peter, having been sent for by Cornelius, in conseof the instructions which the latter received quence in a vision, sets out for Cæsarea, in company with the messengers and a few friends, whom he took with him in order to guard against misrepresentation.

24. And the morrow after, they entered into Cæsarea; and Cornelius waited for them, and had called together his kinsmen and near friends.

25. And as Peter was coming in, Cornelius mét him, and fell down at his feet and worshipped him, "did him homage."

26. But Peter took him up, saying, Stand up; I myself also am a man.

This was a Cornelius cast himself at Peter's feet. customary form of respect in Eastern countries to princes and other great personages: but in the western world it was thought too solemn or too humiliating to be employed upon any occasion, except in an address to the gods. Peter, therefore, knowing that Cornelius was a Roman, and that among his countrymen