Acts 10

Acts 10:1

Cornelius, an uncircumcised though pious Gentile, being divinely instructed to do it, sends for Peter, who, taught by a vision not to scruple it, returns with his messengers to Cæsarea. Acts X. 1—23.

ACTS X. 1.

HITHERTO the gospel had been preached xxii. to the Jews alone; but God was now de- Acts x. 1 terminated to open a way for the discovery of it to the Gentiles; and, that a proper decorum might be observed in the manner of doing it, he first sent it to one, who, though uncircumcised, was nevertheless a worshipper of the true God, whose story we shall here proceed to relate. Let it therefore be observed, that Acts X. 1. THERE was a certain man in

d appears unto Cornelius a devout Genti e.

while Peter continued at Joppa, (where the conclusion of the former section left him,) there was a certain man, in the neighbouring and celebrated city of Cæsarea, named Cornelius, who was a centurion, or commander of an hundred men, of that which is called the Italian cohort or band of soldiers, which attended the Roman governor, who commonly kept his residence at this city. This Cornelius was a man of distinguished piety, and one that feared and worshipped the only living and true God, with all his house, giving also much alms to the people of the Jews, though he himself was a Gentile; and praying to God continually, in secret, domestic, and public devotions, as he esteemed it an important part of his daily business and pleasure, to employ himself in such sacred exercises.

Now at a time when he was thus engaged, he evidently saw in a vision, about the ninth hour of the day, (that is, about three in the afternoon, which being the hour of evening sacrifice, was chosen by him as a proper season for his devotion,) an angel of God coming in to him,

a The Italian cohort or band of soldiers.] A Roman cohort was a company of soldiers, commanded by a tribune, consisting generally of about a thousand. (See Piusc. Lexic. in voce Cohors.) Many, with Grotius, have explained this, as if the meaning were, that Cornelius was a centurion of one of the cohorts belonging to the Italian legion; and the editors of the Prussian Testament, with our English follower, have ventured (quite contrary to the original,) to translate it so. But I refer the reader to the many learned and judicious things which Mr. Biscoe has said, (at *Boyle’s Lect. chap. ix. § 1, p. 330—335,) to shew, that the Italian legion did not exist at this time, and that the version here given is to be retained. I think it exceedingly probable, for the reasons he urges, that this was a cohort different from any of the leionary ones, and consequently, that Luke as here expressed himself with his usual accuracy; and that the mistake lies, as it generally does, in those who think they have learning enough to correct him. It is probable, this was called the Italian cohort, because most of the soldiers belonging to it were Italians; whereas Josephus mentions Cæsarean cohorts, from whom it might be proper to distinguish this. (Antiq. lib. xix. cap. 9, [al. 7.] § 2,

L’ lib. xx. cap. 8, [al. 6.] § 7.) It might perhaps be the life guard of the Roman governor, who generally resided in this splendid and celebrated city.

b A man of distinguished piety, and one that feared God.] It is a very unwarrantable liberty, that is taken in the version of 1727, to translate the latter of these clauses, a proselyte. I hope in a proper place to shew, that the name of proselyte was never applied, by so ancient and correct a writer as Luke, to an uncircumcised person, and that there is no sufficient authority for the distinction, so generally admitted by learned men, between proselytes of righteousness, who by circumcision became debtors to the whole law, and proselytes of the gate, who, worshipping the true God, renouncing idolatry, and submitting themselves to the observation of the seven (supposed) precepts of Noah, were allowed, though uncircumcised, to live among the Jews, and converse familiarly with them. But the question is too complex, and too important to be handled in these notes. I therefore only desire, that I may not be condemned for waving all those interpretations of Scripture, which depend on this distinction of proselytes, till my reasons for doing it have been examined and answered.

He directs him to send to Joppa or Peter.

ect. in a form and habit of surprising brightness, and saying unto him, xxii. and saying to him, Cornelius! And having fixed Cornelius. Acts his eyes upon him with astonishment, he was 4 And when he x. 4 afraid, and said, What is it, Lord! Protect me looked on him, he from all danger! and let me know the mean- was afraid, and said, What is it, Lord? ing of this vision! And he said unto him, thy prayers and executed the commission with which he was thine alms are come charged, and said to him, Thy repeated fervent charged, and said to him, Thy repeated fervent prayers, and thine alms with which they have been attended, are come up into the divine presence as a grateful memorial before God, far more pleasing to him than the most fragrant 5 incense: And he is now about to give thee a very singular demonstration of his favour, by discovering things to thee which it is of the highest importance that thou shouldst know: Send therefore some of thy men to Joppa, and 6 fetch hither [one] Simon, whose sirname is Peter: He lodgeth with one Simon, by trade a tanner, whose house is by the sea side; and when he is come, as he will be instructed from above in the message he is to bring, he shall tell thee what thou must do for the security of thy final happiness. 7 As soon then as the angel who spake to Cornelius was gone, he was so earnestly desirous to hear what Peter was to say to him, that he immediately obeyed the orders that were given him; and calling two of his domestics, and a pious soldier who was one of them that always 8 attended his person and waited upon him, And having related to them all [these] things, just in the manner they had happened, he ordered them to go for Peter and sent them away to Joppa that very evening. 9 And as they set out too late to reach the place that night, on the next day, while they were on their journey, and drew near the city, Peter went up to the top of the house to pray; the flat open

What is it, Lord! Dr. Whitby thinks (Apol. Vol. II. p. 68,) that this place t these words are addressed to the angel, which Peter retired was some upper room, as if Cornelius had said, “Sir, what would where the disciples used to assemble, and you say to me?” But it is both more literal that he went up to it as a consecrated place, and natural to render it as in the paraphrase, in which his devotions would be more acclimation and prayer to God to preserve acceptable to God than elsewhere. It him, and let him know what was the design is not improbable, that he might the sign of so astonishing an appearance. rather choose it, for the advantage it gave 4 Went up to the top of the house to pray. him to look towards the temple at Jeru It seems a strange fancy of Mr. Reeves, salem, to which Peter might hitherth have the same regard as the other Jew

Peter falling into a trance has a remarkable vision.

pray, about the sixth hour. roof with which the houses in those parts were built, affording a more convenient place of retirement than could at that time be found within doors; and it was now about noon, or the sixth hour of the day.^(c) And he was very hungry, and would gladly have taken a little refreshment;^(f) but while they were preparing dinner for the family, he fell into an ecstasy or trance,^(g) in which a very remarkable and instructive vision presented itself to him. For he had a strong impression made upon his mind, and apprehended, while he lay in this state, that he saw heaven opened, and something of a large extent, descending to him from above like a great sheet, or wrapper,^(h) which was fastened at the four corners, and so let down to the earth by an invisible hand: In which there were all [sorts of] things in great variety, even fourfooted animals of the earth, and wild beasts, and reptiles or creeping things, and fowls of the air of several kinds. And while this plenty of provision was before him, there came a voice from heaven to him, saying, Rise, Peter, since thou art hungry, and take thy choice of what thou wilt out of this great variety; kill any of these animals SECT. xxii. Acts x.9 10 10 And he became very hungry, and would have eaten: but while they made ready, he fell into a trance, 11 And saw heaven opened, and a certain vessel descending unto him, as it had been a great sheet, knit at the four corners, and let down to the earth: 12 Wherein were all manner of four-footed beasts of the earth, and wild beasts, and creeping things, and fowls of the air. 13 And there came a voice to him, Rise, Peter; kill and eat.

had, who used to turn their faces towards it when they prayed. (Compare 1 Kings viii. 29, 30, 44; Psalm cxxxviii. 2; Dan. vi. 10; Jon. ii. 4)

ᶜ About the sixth hour.] Besides the two stated hours of prayer, at the time of the morning and evening sacrifice, (of which we have taken notice before in noteᵇ on Acts iii. 1, p. 33,) the more devout among the Jews were used to set apart a third, and to retire for prayer at noon. Thus David says, Evening, and morning, and at noon, will I pray; (Psal. lv. 17;) and Daniel also kneeled upon his knees three times a day, and prayed; (Dan. vi. 10.) Whether Peter was induced by this, or by some other reason, to retire for prayer at this time, it seems at least to have been customary in the first ages of the Christian church to offer up their daily prayers at the third, the sixth, and the ninth hour. See Clem. Alex. Strom. lib. vii. p. 722.

ᶠ Have taken a little refreshment.] After all that Limborch and several other writers have said, this seems to me the most proper import of the word γυακεῖαι; and the authorities produced by Raphelius, (Annot. ex Herod. p. 343, 344; and Elsner

(Vol. I. p. 407;) to prove that it signifies just the same with making a set meal, confirm me in the contrary opinion.

ᵍ An ecstasy or trance.] The word ιασαεω properly signifies such a rapture of mind, as gives the person who falls into it a look of astonishment, and renders him insensible of the external objects round him, while in the mean time his imagination is agitated in an extraordinary manner with some striking scenes which pass before it, and take up all the attention. The reader may see some extraordinary instances of this kind mentioned by Gualtperius, in his large note on this text.

ʰ Something—like a great sheet or wrapper.] As we do not in English call sheets VESSELS, I thought the general word here used more properly answered to σκωφ, which extends to all sorts of household furniture, as well as instruments of husbandry, war, &c. and has no word that I recollect in our language, exactly answering to it. The other word σθον signifies any large piece of linen in which things are wrapped, and seems to have been an emblem of the gospel, as extending to all nations of men.

Peter is prepared by this vision to preach to the

which may be most agreeable to thee, and eat freely of what is before thee.¹ But Peter said, with a kind of pious horror, By no means, Lord: I would much rather continue fasting a great while longer, than satisfy my hunger on such terms; for I see only unclean animals here, and thou knowest that from a religious regard to the precepts of thy law, I have never, from the day of my birth to this hour, eaten any thing which is common or unclean, nor took the liberty of tasting what is prohibited in itself, or polluted by any accidental circumstance that has attended it. And the voice [said] to him again the second time, Those things which God hath cleansed by such a declaration of his will in bidding thee to eat of them, do not thou any more call common, but readily submit thyself to his directions, and leave it in the power of the great Lawgiver to change his precepts as he shall see fit. And that it might impress his mind the more, and he might give the more particular attention to it as to a thing established by God, the vision was not only doubled, but this was done three times successively, (compare Gen. xli. 32,) and at last the vessel, with all that was in it, was taken up into heaven again.

And Providence so ordered it, that at this very juncture, while Peter was doubting in himself what the vision which he had seen might import, or what it was designed to point out to him, behold, the men who were sent from Cornelius, the pious centurion mentioned above, having inquired out the house of Simon the tanner, stood at the door: And calling to those that were within, they asked if one Simon, whose sirname was Peter, lodged there: And being told that he did, they desired immediately to speak with him on an affair which was of the utmost importance. Now as Peter was reflecting on the vision, and was attentively revolving it in his own mind, the Spirit, by an inward suggestion, said unto him, Behold, three men are inquiring for

¹ Kill and eat.] This appears a general some other critics, have observed, that intimation, that the Jewish Christians the Jews looked on unclean animals as an were, by the gospel, absolved from the image of the Gentiles; which, if it were ceremonial law, in which the distinction the case, renders this emblematic representation peculiarly proper. See Gro considerable a art Mr. L’Enfant and tius on ver. 15.

ded to go with the messengers o Cornelius.

thee: Delay not therefore, but arise and go down to these men,ᵏ and take the journey with them which they shall propose, without any scruple of conversing with them, or the person from whom they come; for I have sent them; and, when thou comest to compare their message with what thou hast now seen, thou wilt easily know the intent of this vision, and the use thou art to make of it for thine own direction.

Then Peter instantly, before any message from the strangers could reach him, went down from the housetop to the men who were sent to him from Cornelius, and while they still continued at the door, said to them, Behold, I am [the man] whom ye inquire for: What is the cause for which you are come hither?

And they told their story in a few plain words, and said, Cornelius the centurion, a righteous man, who feareth God, and hath a character attested by all the Jewish people, though he be not completely a proselyte to their religion, has been divinely instructed by the ministry of an holy angel, to send for thee to his house, and to hear words from thee upon some important subject, in the purport of which we do not doubt but thou art fully instructed, though it be not particularly known to us: We therefore desire, that, in compliance with his request, and this divine command, thou wouldest be pleased immediately to go with us to Cæsarea.

Having therefore called them in, he entertained [them] there that night: And the next day Peter set out with them; and some of the brethren who were inhabitants of Joppa went with him upon so great an occasion, which could not but excite their diligent attention, and raise an high expectation.

IMPROVEMENT.

WE are now entering on a series of the story in which we ourselves are intimately concerned: We are going to see the firstruits of the Gentiles gathered into the church; and let us see it

ᵏ Therefore arise and go down.] The here be rendered therefore, and have learned Elsner, (Obser. Vol. I. p. 408,) produced several instances from approve and Raphelius, (Annot. ex Herod. p. 345, authors, in which it has that significance, have observed, that a should tion.

Reflections on Peter’s being sent to preach to Cornelius.

with gratitude and delight. Most amiable and exemplary is the xxii. character of Cornelius, who, though exposed to all the temptations of a military life, maintained not only his virtue but his verse 1 piety too. He feared God, and he wrought righteousness; and 2 daily presented before God prayers and alms, which added a beauty and acceptance to each other: And he was also an example of domestic, as well as of personal religion; as if he had been trained up under the discipline of that heroic general and prince, who so publicly and so resolutely declared before an assembled nation, even on the supposition of their general apostacy, As for me and my house, we will serve the Lord, (Josh. xxiv. 15.)

3, 5, 6 To him God was pleased to send the gospel, and the manner in which he sent it is well worthy of our remark. An angel appeared, not himself to preach it, but to introduce the apostle, to whom that work was assigned. With what holy complacency of soul did Cornelius hear, by a messenger from heaven, that his prayers and alms were come up for an acceptable memorial before God! They whose prayers and alms are proportionably affectionate and sincere, may consider it as a testimony borne to the gracious manner in which an impartial and immutable God regards and accepts them. Yet after all that they have done, let them learn by the conduct of this devout, upright, and charitable man, not so to rest in their own virtues as to neglect inquiring after that way of salvation which God has established by his Son, but always ready to regard it as the one thing needful; let them maintain an uniformity in their character, by a diligent and candid attention to the declaration of it in the gospel.

Peter retires for secret prayer in the middle of the day, as if he had learned of David to say, Evening and morning, and at noon, will I pray, and cry aloud. (Psal. lv. 17.) He seeks a convenient retirement, and in that retirement the vision of the Lord meets him; a vision mysterious indeed in its first appearances, but gradually opened by divine Providence, the process of which renders many things plain, which at first seemed dark and unaccountable.

13, 15 This vision declared to him in effect the abolition of the Mosaic ceremonial law, of which the precepts relating to the distinction of meats made so important a part; and we see here with pleasure, that strict as his observation of it had been from his very birth, he was not now disobedient to the heavenly vision, but freely received the uncircumcised, and freely goes to be a guest to one who was so. Thus let us always preserve an openness and impartiality of mind, and in proportion to the degree in which we appear willing to know the truth, we shall find that the truth will make us free. (John viii. 32.)

Nevertheless, as it was an affair about which some difficulties might arise, and some censures may even in the way of duty be incurred, he takes some of the brethren with him, that their advice and concurrence in what he did might be a farther justifica-

Peter comes to Cornelius and his friends at Cæsarea.

tion of his conduct, to those who were not perhaps sufficiently aware of the divine direction under which he was. How agreeable a mixture of prudence and humility! Let it teach us on all proper occasions to express at once a becoming deference to our brethren, and a prudent caution in our own best intended actions, that even our good may not be evil spoken of, when it lies in our power to prevent it. (Rom. xiv. 16.)

Acts 10:24

Peter coming to Cæsarea, preaches the gospel to Cornelius and his friends; and, upon their believing it and receiving the Holy Spirit by a miraculous effusion, he without further scruple admits them into the church by baptism, though they were uncircumcised Gentiles. Acts X. 24, to the end.

ACTS X. 24. AND the morrow after they entered into Cæsarea: and Cornelius waited for them, and had called together his kinsmen and near friends.

And as Peter was coming in, Cornelius met him, and fell down at his feet, and worshipped him. 26 But Peter took him up, saying, Stand up; I myself also am a man.

And as he talked with him, he went in, and found many that were come together.

And he said unto them, Ye know

Acts X. 24.

IT was observed in the preceding section, that Peter and some of the brethren set out from Joppa upon the invitation of Cornelius: And we now add, that the next day they entered into Cæsarea; and good Cornelius was waiting for them, having called together his relations and most intimate friends upon this great and important occasion.

And as Peter was entering into his house, 25 Cornelius met him, and to express his reverence to one so remarkably the messenger of heaven, falling down at his feet, paid homage to him.² But Peter would by no means permit this, and 26 therefore raised him up, saying, Arise, for I also myself am nothing more than a man as thou art, and pretend to no right to such profound respects as these, but am ready in civil life to pay thee all the regard that is due to thee.

This happened just at the entrance of the 27 house, and thus discoursing with him, he went in, and found many of the friends and acquaintance of Cornelius gathered together; so that Peter, at the first sight of them, expressed some surprise. And he said to them, You can- 28

² And falling down at his feet, paid homage to him.] He could not, as some have fancied, imagine Peter to be an angel, considering how the angel had spoken of him. But his reverence for him as a divine messenger, together with the custom which

prevailed in the East of expressing the highest respect by prostration, might indice him to fall down at his feet, and offer an homage, which Peter wisely and religiously declined.

VOL. 3.

Cornelius declares why he had sent for him.

NOT but know, that it is looked upon among us as how that it is an unlawful for a man that is a Jew to join in friendly conversation with a Gentile, or to come into the house of one of another nation, who is not at least naturalized by circumcision and a full conformity to our law, which I am well aware that you are not: Nevertheless God hath lately shewn me, that I am to make no such distinction, and to call no man common or unclean. Wherefore when I was sent for hither by your messengers, I came away without any contradiction or debate: I would ask therefore, and desire to know from your own mouth, on what account you have sent for me.ᵇ

And Cornelius, with all frankness and seriousness said, It is now four days ago that I was fasting till this hour, and at the usual time of evening prayer, at the ninth hour I prayed in my house; and behold, to my unspeakable surprise, a man appeared and stood before me in bright raiment, whom I perceived to be an angel: And as this put me in some fear, he said, in a most gentle and engaging manner, Cornelius, thy prayer is heard, and thine alms are graciously remembered before God, who is about to give thee a most important token of his favourable regard to thee: Send therefore to Joppa, and call hither Simon, whose sirname is Peter; he lodgeth in the house of [one] Simon a tanner by the seaside; who, when he is come, shall speak to thee of various things now unknown to thee, but on thine acquaintance with which, new scenes of duty and happiness shall be opened upon thee. Immediately therefore, that very evening, I sent unto thee the messengers whom I now see returned with thee; and thou hast done very well, and acted like a pious and charitable person in coming. Now therefore, we are all here present before God, disposed to hear with a becoming reverence and attention, all those things which God hath given thee in charge.

Then Peter opening his mouth, and addressing himself to them with a seriousness and solemn-

ᵇ On what account have you sent for me.] Peter knew it by revelation, and by the messengers who were sent from Cornelius: but he puts him on telling the story, that the company might be informed, and Cornelius himself awakened and impressed by the narration; the repetition of which, even as we here read it, gives a dignity and spirit to Peter’s succeeding discourse, beyond what we could otherwise so sensibly perceive.

Peter observes that God was ready to receive the Gentiles.

nity answerable to so great an occasion, said, : Of a truth I perceive, and am now fully satisfied, whatever my former prejudices were as to the difference between the Jews and Gentiles, that God, the great Father of the whole human race, is no respecter of persons, and accepts no man merely because he is of such a nation, nor so determines his regards as to confine his favours to the seed of Abraham and the people of the Jews alone : *But that in every nation, he that with a true filial reverence and obedience feareth him, and in consequence of this worketh righteousness,*ᶜ whatever be the family from which he is descended, though he be none of the posterity of Abraham, is acceptable to him. And this I apprehend now to be the meaning of that message which he sent to the children of Israel,ᵈ proclaiming the glad tidings of mutual peace by Jesus Christ, the great ambassador of peace ; who, after all his abasement, being exalted to his kingdom, is become Lord of all, not of the Jews only, but of the

ᶜ He that feareth him, and worketh righteousness.] This, for any thing I can see, might be supposed the case of many, who were far from being in any degree Jewish roselytes, and had never heard of the Jews and their religion, as it was certainly the case of many, before the peculiarities of Judaism existed, and even before the institution of the Abrahamic covenant. I think this text proves, that God would sooner send an angel to direct pious and upright persons to the knowledge of the gospel, than suffer them to perish by ignorance of it : But far from intimating, that some such persons may be found among those that reject Christianity, when offered to them in its full evidence, it determines nothing concerning the existence of such in every nation, though it tells us, how God would regard them, supposing them to exist.

ᵈ That message which he sent, &c.] I was long of opinion with Erasmus, that the whole of this verse was to be referred to the first words of the text, as if Peter had said, You know the word which he sent, &c.—even the word which was published, &c. But upon farther consideration I have changed my view of it, and preferred that interpretation which Irenzus and Chry-

sostom anciently proposed, and in which Beza, Grotius, De Dieu, L’Enfant, and most of the moderns have followed them. And I have acquiesced in it, not only in regard to the great judgment of some of these writers, and their exquisite skill in the Greek idiom, but also because I see not how Peter could reasonably take it for granted, that Cornelius and his friends were acquainted with the message of peace and pardon sent to Israel by Jesus Christ, that is, with the gospel, which if they have known, there would have been no necessity of his own embassy to them. It must be allowed indeed, that Christ did not expressly preach this doctrine, and declare the admission of the uncircumcised Gentiles into his church ; but he had dropped several hints concerning the extent of his kingdom, which Peter, on such a strikim occasion as this, might recollect as referring to this great event. (Compare Mat. viii. 11, 12 ; John x. 16 ; xii. 32 ; Mark xvi. 15, 16 ; and Mat. xxviii. 19, 20.) In this view there was a peculiar propriety in mentioning Jesus as Lord of all : But nothing can be more unnatural than Heinsius’s gloss and version,—The Logos who preached peace, &c. is Lord of all. The Logos is never said to do any thing by Jesus Christ.

He preaches the gospel to Cornelius and his

Gentiles also, and under that character will manifest the riches of his mercy unto all that call upon him. (Compare Rom. iii. 29 ; x. 12.) And since this is the case, far be it from me to maintain any farther reserve with regard to those whom God hath been pleased through him to receive. I shall therefore set myself with pleasure to communicate to you the method of salvation by him.

You cannot but in general know something, though it may be only in a confused and imperfect way, of the report there was but a few years ago through all Judea, which began first and took its rise from Galilee, just in your neighbourhood, after the baptism which John preached who went before that extraordinary person to prepare his way; I mean the report [concerning] Jesus of Nazareth, how God anointed him with the Holy Spirit, and with a power of performing the most extraordinary miracles in attestation of his divine mission; who went about, and passed through the whole country, doing good wherever he came; and particularly healing all those who were oppressed by the tyranny of the devil, dispossessing those malignant spirits of darkness with a most apparent and irresistible superiority to them, for God himself was with him, and wrought by him to produce those astonishing effects. And we his apostles, of whom I have the honour to be one, are witnesses of all things which he did, both in the whole region of the Jews, and particularly in Jerusalem, their capital city; for we attended him in all the progress which he made, beholding his miracles, and hearing his discourses: Whom nevertheless this ungrateful people were so far from receiving with a becoming regard, that they

*Concerning Jesus of Nazareth.] He was not ashamed to own, that the person he preached as the Messiah came out of a place so infamous among the Jews as Nazareth, since all the reproaches of that kind were so abundantly rolled away by the glorious circumstances which he afterwards relates. The difficulty here in the construction of the original seems to be the rest removed by supplying the word κυλα, concerning, and so referring it (as Sir Norton Knatchbull and others have done,) to the rest which they had heard. The

sense however will be the same, if κυλα be considered as redundant, (in the same manner as we find the like expression used, Mat. xii. 36,) and the clause rendered as it is in our translation, How God anointed Jesus, &c. It is more natural to admit either of these explications, than to repeat the words [You know] from the preceding verse, (as some would do,) and to suppose that Peter said to persons who were strangers to the gospel, You know Jesus of Nazareth.

es them of the resurrection of Christ, &c. slew him in a most infamous manner, even hanging him upon a tree, and crucifying him, as if he had been the vilest of malefactors and slaves. Yet this very person, though so injuriously treated by men, hath the ever blessed God raised up from the dead on the third day, according to repeated predictions; and as a demonstration of the truth of it, hath given him to become manifest after his resurrection, and evidently to appear, Not indeed to all the Jewish people, nor to return to those public assemblies of them which he had often visited, but to certain witnesses, who were before appointed by God for this purpose; even to us, who conversed very intimately with him before his death, and were so far favoured that we have eaten and drank together with him several times after he rose from the dead; so that we can, and do with the greatest certainty bear witness to the truth of this important fact. And he hath given in charge to us to proclaim the glad tidings of salvation by him to the people, and to testify wherever we come that it is he, this very Jesus of Nazareth, who is the person appointed by God [to be] the glorious and majestic judge in the great day of future account, both of the living and the dead, who shall all be convened before his throne, and receive their final sentence from his lips. And if this were a proper audience wherein to insist upon this subject, I might copiously shew, (as in due time I may do,) that to him all the Jewish prophets bear witness, and that from what they had foretold ᶠ Not to all the people.] This is not a face for vindicating the wisdom and righteousness of that dispensation of Providence, which ordered that Christ should not appear publicly after his resurrection. any valuable writers have done it at large. See Mr. Ditton on the Resur. Part II. § 60-70. Bishop Burnet’s four Disc. 52-56. Dr. Sykes of Christianity, chap. p. 164, & seq. Mr. Fleming’s Christol. vol. III. p. 494-498. Bishop Blackwall at Joyles’s Lect. Serm. iv. p. 25, 26. Sermons Mr. Superville, tom. iv. p. 9-12. Bishop Atterbury’s Posthum. Serm. Vol. I. p. 182-190; and Miscell. Sacra. Essay ii. p. 77, 8. I shall only observe in one word, that as God was by no means obliged to give at reverse eople the Jews the highest and most striking degree of evidence that could be imagined, (supposing this would have been such,) so it is certain, that the evidence which he gave of this fact, by the miraculous gifts conferred on the chosen witnesses of it, was of a nature capable of being conveyed to the world in general in a much more convincing manner, than Christ’s appearance in the temple for several succeeding days could have been. ᵍ Appointed by God to be the judge of the living and the dead.] This was declaring, in the strongest terms, how entirely their happiness depended upon an humble subjection of soul to him, who was to be their final judge. ʰ To him all the prophets bear witness.] Compare noteⁱ on Luke xxiv. 27, Vol. II.

The Spirit falls upon them as Peter was pre

concerning him it appears, that every one who believeth on him shall receive the forgiveness of their sins by his name, though their crimes be attended with aggravations ever so heinous, for which there was no pardon to be had by means of any other dispensation.

While Peter was yet speaking these words, the Holy Spirit, without the imposition of the apostle’s hands, fell on Cornelius, and upon all his friends that were hearing the word, in such a visible appearance of cloven tongues, as that in which he fell upon the apostles and other disciples at the day of Pentecost. (Compare chap. xi. 15.)

And all they of the circumcision who believed, as many as came with Peter upon this occasion, were exceedingly astonished, to see that the miraculous and important gift of the Holy Spirit, which they supposed peculiar to the Jewish nation, was poured out upon the Gentiles also; who, as they imagined, could not have been admitted into the church without receiving circumcision, and so subjecting themselves to the observation of the whole Mosaic law. But now they found it was incontestably evident, that even those who were not circumcised might be partakers with them of the highest privileges;

sect. 197. It is observable, that, in this discourse to an audience of Gentiles, the apostle Peter first mentions Christ’s person, miracles, and resurrection, and contents himself with telling them in the general that there were many prophets in former ages who bore witness to him, without entering into a particular enumeration of their predictions. And Limborch recommends this as the best way of beginning the controversy with the Jews themselves, as being liable to least cavil. It would however have been easy to have proved the truth of what the apostle here asserts, from several testimonies of the prophets, (had it been proper for that audience,) as will appear by comparing Isa. liii. 11; Jer. xxxi. 34; Dan. ix. 24; Mic. vii. 19; Zech. xiii. 1; Mal. iv. 2. We may farther observe, that we do not read of Peter’s working any miracle on this great occasion, as the preceding testimony of the angels, and the descent of the Holy Spirit in his miraculous gifts while he was speaking

ing to them, were sufficient proofs, both the truth of the gospel, and of Peter’s being an authorised interpreter of it.

The holy Spirit fell upon all, &c.] Thus were they consecrated to God, as the first fruits of the Gentiles; and thus did God direct that they should be baptized, giving this glorious evidence of his receiving them into the Christian church, as well as the Jews. It is observed by Dr. Lightfoot, that one important effect of this descent of the Holy Spirit upon them probably was, that hereby they were enabled to understand the Hebrew language, and so had an opportunity of acquainting themselves with the prophecies of the Old Testament in the original.

They of the circumcision — were astonished.] The Jews had long ago a proverb among them, “That the Holy Spirit never rests upon an Heathen.” This astonishment shews, that notion prevailed even in these Christians, whether the proverb was so old or not.

m to be baptized, and tarries there some days.

for they heard them all speaking in [diverse] languages which they had never learned, and glorifying God for the rich display of his grace by the gospel, in such exalted sentiments and language, as abundantly proved their minds, as well as their tongues, to be immediately under a divine operation.

Then Peter yielding to the force of evidence, however contrary to his former prejudices, with great propriety answered, Can any one reasonably forbid that water should be brought, or offer to insist upon the common prejudice which has prevailed among us, that these persons should not be baptized in the name of our Lord Jesus, and solemnly received into his church,¹ who have received the Holy Spirit as well as we? It is surely his seal set upon them, and it would be an arrogant affront to him to refuse them admission to the fullest communion with us.

And as none of the brethren that came with him pretended to object any thing against it, he immediately ordered them to be baptized in the name of the Lord Jesus; choosing to make use of the ministry of his brethren in performing that rite, rather than to do it with his own hands, that by this means the expression of their consent might be the more explicit. And being thus received into the church, they had so high a value for the conversation of this divine messenger, and for the joyful tidings which he brought them, and were so earnestly desirous to be farther instructed in that faith, into the general profession of which they were baptized, that they intreated him to continue with them several days, and omitted nothing in their power to make his abode agreeable, as well as useful.

IMPROVEMENT.

THERE is no room to wonder, that a man of Cornelius’s benevolent character should be solicitous to bring his kindred and riends into the way of that divine instruction, which he hoped

¹ Can any one forbid water, &c] Eras. does,) “Who can forbid that water thus supposes a trapection or transposition should be brought?” In which view of the words here, as if it had been said, “Who can forbid, that these should be they were baptized by pouring water upon baptized with water?” But it seems most them, rather than by plunging them in it. natural to understand it, as Dr. Whitb

Reflections on Peter’s interview with Cornelius.

himself to receive from the revelation now opening upon him. xxiii. What nobler or more rational office can friendship perform! and how deficient is every thing that would assume such a name, which doth not extend itself to a care for men’s highest and everlasting interests.

verse 25, 26 It must, no doubt, be some prejudice in favour of Peter on the minds of these strangers, to see that he declined that profound homage which good Cornelius, in a rapture of humble devotion, was perhaps something too ready to pay him. The ministers of Christ never appear more truly great, than when they arrogate least to themselves; and without challenging undue respect, with all simplicity of soul, as fellow creatures and as fellowsinners, are ready to impart the gospel of Jesus, in such a manner as to shew that they honour him above all, and have learned of him to honour all men.

That humble subjection of soul to the divine authority which Cornelius, in name of the assembly, expressed, is such as we should always bring along with us to the house of the Lord; And happy is that minister, who, when he enters the sanctuary, finds his people all present before God, to hear the things which God shall give him in charge to speak to them, and heartily disposed to acquiesce in whatever he shall say, so far as it shall be supported by those sacred oracles by which doctrines and men are now to be tried.

34, 35 Well might Peter apprehend so natural a truth as that which he here professeth, that God is no respecter of persons, but every where accepteth those that fear him, and express that reverence by working righteousness: Let us rejoice in this thought, and while we take care to shew that this is our own character, let us pay an impartial regard to it wherever we see it in others, still cultivating that wisdom from above, which is, without partiality, as well as without hypocrisy. (Jam. iii. 17.)

We also know that important word which God sent to Israel, preaching peace by Jesus Christ, the Lord of all. May we know it to saving purposes, and believing in him receive the remission of our sins in his name! May we shew ourselves the genuine disciples of this divine Master, by learning of him, according to

our ability, to go about doing good, sowing, as universally as may be, the seeds of virtue and happiness wherever we come! And then, should the treatment which we meet with be such as our Lord found, should we be despised and reproached, should we

39, 40 be persecuted and at length slain, he who raised up Christ from the dead, will in due time also raise up us; having suffered, we shall reign with him, (2 Tim. ii. 12,) and share that triumph in which he shall appear as the appointed Judge both of the quick and dead.

Let us not esteem it any objection against his divine mission, that God did not humour the wantonness of men so far, as to cause him to appear in person to all the people after his resurrec-

The Jewish converts blame Peter for going to the Gentiles.

tion ; it is abundantly enough that he appeared to such a number of chosen witnesses, who were thus enabled to evidence the truth of their testimony by the demonstration of the Spirit and power, (1 Cor. ii. 4.) Of this what passed with regard to these converts, when the Holy Spirit fell upon them and they spake with tongues, is an instance worthy of being had in everlasting remembrance : Let us rejoice in this anointing of the first fruits of the Gentiles, by which their adoption into the family of God was so illustriously declared ; and let us be ready, after the example of Peter, whatever preconceived prejudices it may oppose, to receive all whom the Lord hath received, from whatever state his grace hath called them, and cordially to own them as brethren whom our heavenly Father himself doth not disdain to number among his children.