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ACTS X. 1-4.
"There was a certain man in Caesarea called
Cornelius, a centurion of the band called the
Italian band, a devout man, and one that
feared God with all his house, which gave much
alms to the people, and prayed to God alway.
He saw in a vision evidently about the ninth
hour of the day an angel of God coming in to
him, and saying unto him, Cornelius. And
when he looked on him, he was afraid, and
said, What is it, Lord? And he said unto
him, Thy prayers and thine alms are come up for
a memorial before God."
THIS man is not a Jew, nor of those under
the Law, but he had already forestalled our
manner of life. Observe, thus far, two
persons, both of high rank, receiving the
faith, the eunuch at Gaza and this man; and
the pains taken on behalf of these men. But do
not imagine that this was because of their high
rank: God forbid! it was because of their
piety. For that the Scripture mentions their
dignified stations, is to show the greatness of
their piety; since it is more wonderful when a
person being in a position of wealth and power is
such as these were. What makes the praise of
the former is, his undertaking so long a
journey, and this when there was no (festival)
season to require it, and his reading on his
road, and while riding in his chariot, and his
beseeching Philip, and numberless other
points: and the great praise of the latter is,
that he makes alms and prayers, and is a just
man, holding such a command. The reason why
the writer describes the man so fully, is, that
none may say that the Scripture history relates
falsehoods: "Cornelius," he says, "a
centurion of the band called the Italian
band." (v. 1.) A "band," speira, is
what we now call a "numerous." "A devout
man," he says, "and one that feared God with
all his house" (v. 2): that you may not
imagine that it is because of his high station
that these things are done.--When Paul was
to be brought over, there is no angel, but the
Lord Himself: and He does not send him to
some great one, but to a very ordinary person:
but here, on the contrary, He brings the chief
Apostle (to these Gentiles), not sends them
to him: herein condescending to their weakness,
and knowing how such persons need to be treated.
As indeed on many occasions we find Christ
Himself hasting (to such), as being more
infirm. Or (it may be) because (Cornelius)
was not able himself to leave his home. But
here again is a high commendation of alms, just
as was there given by means of Tabitha. "A
devout man," it says, "and one that feared
God with all his house." Let us hear this,
whoever of us neglect them of our own house,
whereas this man was careful of his soldiers
also. "And that gave alms," it says, "to
all the people." Both his doctrines and his
life were right. "He saw in a vision
evidently, about the ninth hour of the day, an
angel of God coming in to him, and saying unto
him, Cornelius." (v. 3.) Why does he
see the angel? This also was in order to the
full assurance of Peter, or rather, not of
him, but of the others, the weaker ones. "At
the ninth hour," when he was released from his
cares and was at quiet, when he was engaged in
prayers and compunction. "And when he looked
on him, he was afraid." (v. 4.) Observe
how what the angel speaks he does not speak
immediately, but first rouses and elevates his
mind. At the sight, there was fear, but a
fear in moderation, just so far as served to fix
his attention. Then also the words relieved him
of his fear. The fear roused him: the praise
mitigated what was unpleasant in the fear.
"Thy prayers," saith he, "and thine alms
are come up for a memorial before God. And now
send men to Joppa, and call for one Simon,
whose surname is Peter. (v. 5.) Lest they
should come to a different person, he designates
the man not only by his surname, but by the
place. "And the same," saith he, "is
lodging with one Simon a tanner, who hath his
house by the seaside." (v. 6.) Do you
mark how the Apostles, for love of solitude and
quiet, affected the retired quarters of the
cities? "With one Simon a tanner:" how then
if it chanced that there was another? Behold,
there is another token, his dwelling by the
seaside. All three tokens could not possibly
coincide (elsewhere). He does not tell him
for what purpose, that he may not take off the
intense desire, but he leaves him to an eager
and longing expectation of what he shall hear.
"And when the Angel which spake unto
Cornelius was departed, he called two of his
household servants, and a devout soldier of them
that waited on him continually; and when he had
declared all these things unto them, he sent
them to Joppa." (v. 7, 8.) Do you
see, that it is not without purpose that the
writer says this? (it shows) that those also
"who waited on him continually" were such as
he. "And when he had declared the whole matter
unto them:" observe the unassuming character of
the man: for he does not say, Call Peter to
me: but, in order also to induce him to come,
he declared the whole matter:--this was so
ordered by Providence;--for he did not choose
to use the authority of his rank to fetch Peter
to him; therefore "he declared the matter;"
such was the moderation of the man: and yet no
great notion was to be formed of one lodging with
a tanner. "And on the morrow, as they
journeyed, and drew nigh to the city" v.
9.--observe how the Spirit connects the
times: no sooner than this, and no later, He
Causes this to take place--" Peter about the
sixth hour went up upon the housetop to pray:"
that is, privately and quietly, as in an upper
chamber. "And he became very hungry, and
would have eaten; but while they made ready,
there fell upon him a trance." (v. 10.)
What means this expression, ekstasis,
"trance?" Rather, there was presented to him
a kind of spiritual view (qewria): the soul,
so to say, was caused to be out of the body
(exesth). "And saw heaven opened, and,
knit at the four corners, a certain vessel
descending unto him, as it had been a great
sheet, and let down to the earth: wherein were
all manner of fourfooted beasts of the earth,
and wild beasts, and creeping things, and fowls
of the air. And there came a voice to him,
Rise, Peter; kill, and eat. But Peter
said, Not so, Lord; for I have never eaten
anything that is common or unclean. And the
voice spake unto him again the second time,
What God hath cleansed, that call not thou
common. This was done thrice: and the vessel
was received up again into heaven." (v.
11-16.) What is this? It is a symbol of
the whole world. The man was uncircumcised:
and --for he had nothing in common with the
Jews--they would all accuse him as a
transgressor: "thou wentest in to men
uncircumcised, and didst eat with them: (ch.
xi. 3)." this was a thing altogether
offensive to them: observe then what is
providentially. managed. He himself also
says, "I have never eaten:" not being
himself afraid--far be the thought from
us--but it is so contrived by the spirit, in
order that he may have it to say in answer to
those accusing him, that he did object: for it
was altogether necessary for them to observe the
Law. He was in the act of being sent to the
Gentiles: therefore that these also may not
accuse him, see how many things are contrived
(by the Providence of God). For, that it
may not seem to be a mere fancy, "this was done
thrice. I said," saith he, "Not so,
Lord, for I have never eaten aught common or
unclean.--And the voice came unto him, What
God hath cleansed, that call not thou
common." (ch. XI. 8, with x. 14.)
It seems indeed to be spoken to him, but the
whole is meant for the Jews. For if the
teacher is rebuked, much more these. The earth
then, this is what the linen sheet denotes, and
the wild beasts in it, are they of the
Gentiles, and the command, "Kill and eat,"
denotes that he must go to them also; and that
this thing is thrice done, denotes baptism.
"What God hath cleansed," saith it, "call
not thou common." Great daring! Wherefore
did he object? That none may say that God was
proving him, as in the case of Abraham, this
is why he says, "Not so, Lord," etc. not
gainsaying--just as to Philip also He said,
"How many loaves have ye?" Not to learn,
but tempting, or "proving him." And yet it
was the same (Lord) that had discoursed above
(in the Law) concerning things clean and
unclean. But in that sheet were also all the
four-footed beasts of the earth:" the clean
with the unclean. And for all this, he knew
not what it meant. "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 enquiry for Simon's
house, and stood before the gate, and called,
and asked whether Simon, which was surnamed
Peter, were lodged there.-But while
Peter," it says, "doubted in himself" (v.
17, 18), the men come at the right moment
to solve his doubt: just as (the Lord)
suffered Joseph first to be perturbed in mind,
and then sends the Angel: for the soul with
ease accepts the solution, when it has first
been in perplexity. His perplexity neither
lasts long (when it did occur), nor (did it
occur) before this, but just at the moment when
they "asked whether he were lodging there.
While Peter thought on the vision, the Spirit
said unto him, Behold, three men seek thee.
Arise therefore, and get thee down, and go
with them, doubting nothing: for I have sent
them." (supra, p. 142, and 145, note
7; v. 19, 20.) And this again is a
plea for Peter in answer to the disciples, that
he did doubt, and was instructed to doubt
nothing. "For I," saith He, "have sent
them." Great is the authority of the Spirit!
What God doth, this the Spirit is said to
do. Not so the Angel, but having first said,
"Thy prayers and thine alms have ascended, for
a memorial before God," to show that he is
sent from thence, then he adds, "And now send
men," etc.: the Spirit not so, but, "For
I have sent them. Then Peter went down to the
men which were sent unto him from Cornelius;
and said, Behold, I am he whom ye seek: what
is the cause wherefore ye are come? 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 an holy angel to send for thee into
his house, and to hear words of thee." (v.
21, 22.) They speak his praises, so as
to persuade him that an Angel has in fact
appeared unto him. "Then called he them in,"
that they may suffer no harm, "and lodged
them:" thenceforth he without scruple takes his
meals with them. "And on the morrow Peter
went away with them, and certain brethren from
Caesarea accompanied him. And the morrow
after, they entered into Caesarea." (v.
23, 24.) The man was a person of note,
and it was in a city of note that he then was.
But let us look over again what has been said.
"There was a certain man in Caesarea," etc.
(Recapitulation, v. 1, 2.) Observe with
whom the beginning of the Gentiles is
made--with "a devout man," and one proved to
be worthy by his works. For if, though the
case be so, they are still offended, if this
had not been the case, what would not have been
the consequence! But mark the greatness of the
assurance. To this end all is done (in the way
it is done), and the affair takes its beginning
from Judea. "He saw in a vision,
evidently," etc. (v. 3). It was not in
his sleep that the Angel appeared to him, but
while he was awake, in the daytime, "about the
ninth hour. He saw an Angel of God coming in
unto him, and saying unto him, Cornelius.
And when he looked on him, he was afraid."
So occupied was he with himself. Implying,
that it was in consequence of the Angel's
calling him by a voice that he saw him; as, had
he not called him, he would not have seen him:
so taken up was he with the act in which he was
engaged. But the Angel says to him, "Thy
prayers and thine alms are come up for a memorial
before God, and now send men to Joppa, and
call for one Simon, who is called Peter."
(v. 5.) So far, he signified that the
sending for him would be for good consequences,
but in what way good, he did not intimate.
So, neither does Peter relate the whole
matter, but everywhere, the narratives are in
part only, for the purpose of making the hearers
apply their minds to what is said. "Send and
call for Simon:" in like manner the Angel
only calls Philip. "And as they went on their
journey, and drew nigh to the city" (v.
9): in order that Peter should not be in
perplexity too long. "Peter went up upon the
housetop," etc.
Observe, that not even his hunger forced him to
have recourse to the sheet.
"Rise, Peter," saith the Voice, "kill
and eat." (v. 13.) Probably he was on
his knees when he saw the vision.--To me s it
seems that this also denotes the Gospel (or,
"the Preaching"). That the thing taking
place was of God (the circumstances made
evident, namely), both that he sees it
(descending) from above, and that he is in a
trance; and, that the voice comes from thence,
and the thrice confessing that the creatures
there were unclean, and its coming from thence,
and being drawn back thither (all this), is a
mighty token of the cleanness (imparted to
them).--But why is this done?
For the sake of those thereafter, to whom he is
about to relate it. For to himself it had been
said, "Go not into the way of the
Gentiles." (Matt. x. 5.) [* *] For
if Paul needed both (to give) circumcision,
and (to offer) sacrifice, much more (was some
assurance needed) then, in the beginning of the
Preaching, while they were as yet weaker.
(Acts xvi. 3; xxi. 16.)--Observe too
how he did not at once receive them. For, it
says, they "called, and asked, whether
Simon, which was surnamed Peter, were lodging
there." (v. 18.) As it was a mean
looking house, they asked below, they inquired
of the neighbors. "And while Peter thought,
the Spirit said unto him, Arise, get thee
down, and go, nothing doubting, for I have
sent them." (v. 19, 20.) And he does
not say, For to this end did the vision appear
unto thee; but, "I have sent them. Then
Peter went down" (v. 21)--this is the
way the Spirit must be obeyed, without
demanding reasons. For it is sufficient for all
assurance to be told by Him, This do, this
believe: nothing more (is needed)--" Then
Peter went down, and said, Behold, I am he
whom ye seek: what is the cause wherefore ye are
come?" He saw a soldier, saw a man: it was
not that he was afraid, on the contrary, having
first confessed that he was the person whom they
sought, then he asks for the cause (of their
coming); that it may not be supposed that the
reason of his asking the cause, was, that he
wished to hide himself: (he asks it) in
order, that if it be immediately urgent, he may
also go forth with them, but if not, may
receive them as guests. "And they said, etc.
into his house." (v. 22.) This he had
ordered them. Do not think he has done this out
of contempt: not as of contempt has he sent,
but so he was ordered. "And Cornelius was
waiting for them, and had called together his
kinsmen and near friends." (v. 24.) It
was right that his kinsmen and friends should be
gathered to him. But being there present, they
would have heard from him (what had happened).
See how great the virtue of alms, both in the
former discourse, and here! There, it
delivered from death temporal; here, from death
eternal; and opened the gates of heaven. Such
are the pains taken for the bringing of
Cornelius to the faith, that both an angel is
sent, and the Spirit works, and the chief of
the Apostles is fetched to him, and such a
vision is shown, and, in short, nothing is
left undone. How many centurions were there not
besides, and tribunes, and kings, and none of
them obtained what this man did! Hear, all ye
that are in military commands, all ye that stand
beside kings. "A just man," it says,
"fearing God; devout (v. 2, and 22);
and what is more than all, with all his house.
Not as we (who): that our servants may be
afraid of us, do everything. but not that they
may be devout. And over the domestics too, so
[* *]. Not so this man; but he was "one
that feared God with all his house" (v.
2), for he was as the common father of those
with him, and of all the others (under his
command.) But observe what (the soldier)
says himself. For, fearing [* *], he adds
this also: "well reported of by all the
nation." For what if he was uncircumcised?
Nay, but those give him a good report.
Nothing like alms: great is the virtue of this
practice, when the alms is poured forth from
pure stores; for it is like a fountain
discharging mud, when it issues froth unjust
stores, but when from just gains, it is as a
limpid and pure stream in a paradise, sweet to
the sight, sweet to the touch, both light and
cool, when given in the noon-day heat. Such
is alms. Beside this fountain, not poplars and
pines, nor cypresses, but other plants than
these, and far better, of goodly stature:
friendship with God, praise with men, glory to
Godward, good-will from all; blotting out of
sins, great boldness, contempt of wealth.
This is the fountain by which the plant of love
is nourished: for nothing is so wont to nourish
love, as the being merciful: it makes its
branches to lift themselves on high. This
fountain is better than that in Paradise
(Gen. ii. 10); a fountain, not dividing
into four heads, but reaching unto Heaven
itself: this gives birth to that river "which
springeth up into eternal life" (John iv.
14): on this let Death light, and like a
spark it is extinguished by the fountain: such,
wherever it drops, are the mighty blessings it
causes. This quenches, even as a spark, the
river of fire: this so strangles that worm, as
naught else can do. (Mark ix. 44.) He
that has this, shall not gnash his teeth. Of
the water of this, let there be dropped upon the
chains, and it dissolves them: let it but touch
the firebrands, it quenches all.--A fountain
does not give out streams for a while and anon
run dry,--else must it be no more a
fountain,--but ever gushes: so let our
fountain give out more copiously of the streams
of mercy (in alms). This cheers him that
receives: this is alms, to give out not only a
copious, but a perennial, stream. If thou
wouldest that God rain down His mercy upon thee
as from fountains, have thou also a fountain.
And yet there is no comparison (between God's
fountain and thine): for if thou open the
mouths of this fountain, such are the mouths of
God's Fountain as to surpass every abyss.
God does but seek to get an opportunity on our
part, and pours forth from His storehouses His
blessings. When He expends, when He
lavishes, then is He rich, then is He
affluent. Large is the mouth of that fountain:
pure and limpid its water. If thou stop not up
the fountain here, neither wilt thou stop up
that fountain.--Let no unfruitful tree stand
beside it, that it may not waste its spray.
Hast thou wealth? Plant not poplars there:
for such is luxury: it consumes much, and shows
nothing for it in itself, but spoils the fruit.
Plant not a pine-tree--such is wantonness in
apparel, beautiful only to the sight, and
useful for nothing--nor yet a fir-tree, nor
any other of such trees as consume indeed, but
are in no sort useful. Set it thick with young
shoots: plant all that is fruitful, in the
hands of the poor, all that thou wilt. Nothing
richer than this ground. Though small the reach
of the hand, yet the tree it plants starts up to
heaven and stands firm. This it is to plant.
For that which is planted on the earth will
perish, though not now, at any rate a hundred
years hence. Thou plantest many trees, of
which thou shalt not enjoy the fruit, but ere
thou canst enjoy it, death comes upon thee.
This tree will give thee its fruit then, when
thou art dead.--If thou plant, plant not in
the maw of gluttony, that the fruit end not in
the draught-house: but plant thou in the
pinched belly, that the fruit may start up to
heaven. Refresh the straightened soul of the
poor, lest thou pinch thine own roomy
soul.-See you not, that the plants which are
overmuch watered at the root decay, but grow
when watered in moderation? Thus also drench
not thou thine own belly, that the root of the
tree decay not: water that which is thirsty,
that it may bear fruit. If thou water in
moderation, the sun will not wither them, but
if in excess, then it withers them: such is the
nature of the sun. In all things, excess is
bad; wherefore let us cut it off, that we also
may obtain the things we ask
for.--Fountains, it is said, rise on the
most elevated spots. Let us be elevated in
soul, and our alms will flow with a rapid
stream: the elevated soul cannot but be
merciful, and the merciful cannot but be
elevated. For he that despises wealth, is
higher than the root of evils.--Fountains are
oftenest found in solitary places: let us
withdraw our soul from the crowd, and alms will
gush out with us. Fountains, the more they are
cleaned, the more copiously they flow: so with
us, the more we spend, the more all good
grows.--He that has a fountain, has nothing
to fear: then neither let us be afraid. For
indeed this fountain is serviceable to us for
drink, for irrigation, for building, for
everything. Nothing better than this draught:
it is not possible for this to inebriate.
Better to possess such a fountain, than to have
fountains running with gold. Better than all
gold-bearing soil is the soul which bears this
gold. For it advances us, not into these
earthly palaces, but into those above. The
gold becomes an ornament to the Church of God.
Of this gold is wrought "the sword of the
Spirit (Eph. vi. 17), the sword by which
the dragon is beheaded. From this fountain come
the precious stones which are on the King's
head. Then let us not neglect so great wealth,
but contribute our alms with largeness, that we
may be found worthy of the mercy of God, by the
grace and tender compassion of His only begotten
Son, with Whom to the Father and Holy Ghost
together be glory, dominion, honor, now and
ever, world without end. Amen.
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