of the root and fatness of the olive-tree, boast not thyself against the branches. But if thou boast, thou bearest not the root, but the root thee. Thou wilt say then, The branches were broken off, that I might be graffed in. Well; because of unbelief they were broken off, and thou standest by faith. Be not high-minded, but fear. For if God spared not the branches, take heed lest He also spare not thee.'

O let us value the offer which is made to us, and draw near every one of us to the throne of grace that we may obtain mercy and find grace to help in time of need.

It follows not, however, that we shall be individually saved, because, as a people, we were called and chosen in Christ-predestinated in due time to become beloved, and then became so. Our personal justification and sanctification depend on our receiving Christ into our hearts, on our becoming subjects of living faith in Christ—a faith which works by love and purifies the heart; and that through the new and living way which hath been opened to, and for, us in, and by, Christ's atonement, in accordance with God's will and purpose that He might make known the riches of His glory on the vessels of mercy, which He before ordained, unto glory even us whom He hath called, not of the Jews only, but also of the Gentiles.

We have cause then to magnify the grace of God towards us that He left us not for ever in our low estate, but at length had compassion on us-kissed us-clothed us in His best robe, putting a ring on our hand and shoes on our feet. (Luke, xv. 22.)

And cause have we to magnify the love of Christ, who not only loved us but gave Himself for us, that He might redeem us from all iniquity and purify unto Himself a peculiar people zealous of good works. Gentiles, then, by nature, as we are, and yet may, through Christ's death and righteousness, obtain pardon, peace, holiness, and heaven, should we not seek, thirst, desire to 'have Him made unto us, of God, wisdom and righteousness, and sanctification, and redemption,' and examine ourselves, day by day, whether it has become the case with us? Time is given us for this purpose. Let us aim by the assistance of the Holy Spirit, that we may not only have a portion in His kingdom on earth, but a portion in His kingdom in heaven, and join with those who shall have come out of all nations,

and kingdoms, and tribes, in giving praise to the Father, Son, and Holy Spirit, for their redeeming love, saving grace, and sanctifying power.

XL.

"Then called he them in, and lodged them. And on the morrow Peter went away with them, and certain brethren from Joppa accompanied him. And the morrow after they entered into Cæsarea. And Cornelius waited for them, and had called together his kinsman and near friends. And as Peter was coming in, Cornelius met him, and fell down at his feet, and worshipped him. 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 how that it is an unlawful thing for a man that is a Jew to keep company, or come unto one of another nation; but God hath showed me that I should not call any man common or unclean. Therefore came I unto you without gainsaying, as soon as I was sent for: I ask therefore for what intent ye have sent for me? And Cornelius said, Four days ago I was fasting until this hour; and at the ninth hour I prayed in my house, and, behold, a man stood before me in bright clothing, and said, Cornelius, thy prayer is heard, and thine alms are had in remembrance in the sight of God. Send therefore to Joppa, and call hither Simon, whose surname is Peter; he is lodged in the house of one Simon a tanner by the sea side: who, when he cometh, shall speak unto thee. Immediately therefore I sent to thee; and thou hast well done that thou art come. Now therefore are we all here present before God, to hear all things that are commanded thee of God. Then Peter opened his mouth, and said, Of a truth I perceive that God is no respecter of persons: but in every nation he that feareth Him, and worketh righteousness, is accepted with Him. The word which God sent unto the children of Israel, preaching peace by Jesus Christ: (He is Lord of all :) that word, I say, ye know, which was published throughout all Judæa, and began from Galilee, after the baptism which John preached; how God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him. And we are witnesses of all things which he did both in the land of the Jews, and in Jerusalem; whom they slew and hanged on a tree: Him God raised up the third day, and showed Him openly; not to all the people, but unto witnesses chosen before of God, even to us, who did eat and drink with Him after He rose from the dead. And He commanded us to preach unto the people, and to testify that it is He which was ordained of God to be the Judge of quick and dead. To Him give all the prophets witness, that through His name whosoever believeth in Him shall receive remission of sins."-Acts, x. 23-43.

In the previous part of this chapter we are told, that, one Cornelius, a Roman soldier at Cæsarea, on having been visited by an angel, sent three men (Gentiles) to Peter, at Joppa, to request him to come to him, and that Peter, on the day while the men were travelling to him, had a vision from heaven, and that the Holy Spirit directed him, after they arrived at the house where he was staying, to go with the men without doubting, since He had sent them.

On the men coming to Peter, he caused them to be lodged for the night, and started with them the next day in company with six Jewish brethren, converts to the faith of Christ.

Arrived in Cæsarea he repaired, with the messengers and the six brethren, to the residence of Cornelius who was waiting for him, having previously called together his kinsmen and intimate friends on the occasion.

What Cornelius's thoughts were in respect to Peter we can scarcely conceive. He must have looked upon him as some superior being. And the circumstances of the case were calculated to induce this thought. God had sent an angel to him to tell him to send for Peter to hear words from him, which words the angel was not commissioned to speak! What must he think of such a person? Certainly, that he was some august personage-a personage of some superior order, superior to that even of an angel. Therefore, as Peter was coming in, he met him, and fell down at his feet, and worshipped him; paid him every respect that he possibly could. We should almost think, that Cornelius looked upon him as divinity incarnate. And the answer of

Peter seems almost to imply that he thus thought. Observing what Cornelius did, he raised him up, and said: 'Stand up, I myself also am a man.' I am not an angel, a being of any superior order, but a man like yourself.

What further was said before Peter entered the house, we know not; but it is stated that while talking with Cornelius he entered in, and there found many persons, Gentiles, gathered together.

Peter directly spake of their knowing, that, it was an unlawful thing for a Jew to associate with, or to go to, one not of his own nation; that it was an irregular thing, and contrary to Jewish custom, for himself to do so; but that he had broken through his own people's custom; and that,

because God had showed him that he should not look upon or call, any man common or unclean; that in consequence of that he came to him at once, without raising any objection; and being come, he wished to know for what purpose he had been sent for?

From this it would appear, I think, that though he saw it imperative upon him to go to them-to break through established custom in reference to a Jew not mingling with Gentiles, he either was not yet fully aware of the real object which the Spirit had in view, or else wished to have Cornelius's reasons for sending for him stated before the six brethren who had accompanied him.

Having put the question, Cornelius immediately stated that four days before their then interview he was fasting and praying, and while engaged in prayer a man stood before him in bright clothing, and informed him that his prayer was heard, and his alms had in remembrance before God, at the same time directing him to send to Joppa, and call to Cæsarea one Simon whose surname was Peter, who lodged in the house of a tanner by the sea-side, who when he came would speak with him; that in consequence he immediately sent for him, and that he had done well in coming; and that they were now present to hear all things from him which had been commanded him by God.

Consciously alive, at that moment, must Peter have been to his responsibility, and to the eye and ear of God being upon him, and open to him, to watch his proceedings, and listen to his words. His address in answer to the call made upon him was short, yet full. He first asserts, from the circumstances which had occurred in this whole business, that God was no respecter of persons, that He neither regarded a Jew because he was a Jew, nor disliked a Gentile because he was a Gentile, but, that, the character of an individual led to his approbation, or disapproval of him-that whether a man was a Jew or a Gentile, if he feared God and wrought righteousness, he was, and would be, accepted of Him, implying the opposite, that if the Jew feared not God nor wrought righteousness he would be equally rejected of Him with the Gentile.

A doctrine this, brethren, that holds good now in respect to all men, and will do to the end of time, teaching men to look to their ways, and to their hearts, as to whether

G g

they are walking, or striving to walk, in the way of righteousness and holiness, or not.

And this throws light upon the statement of St. Paul where he says: As many as have sinned without law shall perish without law and as many as have sinned in the law shall be judged by the law; for not the hearers of the law are just before God, but the doers of the law shall be justified. For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves, which show the work of the law written in their hearts, their consciences also bearing witness, and their thoughts the meanwhile accusing, or else excusing, one another,' showing that those who are without the gospel will not be judged by it, but by the light of nature, or the law which is written in every man's conscience, independent of, and without, any direct written revelation. And by this rule of God, doubtless, myriads will be saved who never have heard, and never will hear, the gospel; but, though such will be the case with many, they will probably be but few in comparison of those who will act contrary to the law written in their hearts, and consequently be lost through not doing by nature the things contained in the law thus written in their hearts.

Now Peter, having laid down the principle and truth in the moral government of God which he did, proceeded to speak of the knowledge which Cornelius and his friends had of what had lately taken place in Judea; that God had, by Jesus Christ, been preaching peace to the children of Israel, proclaiming to them pardon and forgiveness on their believing on, and accepting of, Jesus Christ as the medium of access to the Father; and while they knew of this fact, more particularly, perhaps, by report than from personal knowledge, yet, from Galilee being close to Cæsarea (Palestina), they had the more intimate acquaintance with the fact, that the same proclamation of Peace by Jesus Christ had been proclaimed in Galilee, as well as in Judea, it having been proclaimed in Galilee from the time John the Baptist was cast into prison, and his public labours ceased as the forerunner of the Messiah; that from that time Jesus, anointed by God with the Holy Spirit and with power, went about doing good and healing all classes that were oppressed by the devil, His labours