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Cornelius felt this when he longed for the grace and the gifts of God; like the publican in the temple, he stood at a distance, under the burden and yoke of the law, weary and heavy laden, hungering and thirsting for that righteousness which is of great value in the sight of God, and sighing for the freedom of the children of light.

His prayers, and his works of mercy, came in remembrance before God, who now opened the way to his grace and fellowship, and commanded Peter to lead this stranger into the kingdom of heaven.

'And Cornelius waited for them, and had called together his kinsmen and near friends.'—Like another Simeon, he waited for the consolation of Israel. The Holy Spirit had filled Cornelius with confidence that his most secret wishes should be gratified, and a faint dawn of the light of our Lord had already appeared, promising a speedy sunrise. He now assembled in his house all those relations and friends who lived in a similar hope with himself. Hope and joy are sympathetic, and are always shedding a bright effulgence around them, but much more when they are of divine origin; Gospel happiness is the joy of the heavenly family, and cannot be confined to one person.

The friends of Cornelius must not only sympathize in his joy, but they must participate in his spiritual blessings and heavenly gifts, and be saved by the same salvation. We can imagine them watching on the house-top, to try if they could discover, in the distance, those messengers who were to announce to them peace and happiness!

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'As Peter was coming in, Cornelius met him, and fell down at his feet and worshiped him.' The latter expression, worshiped him,' signifies merely-bowed his face to the ground, as Joseph's brethren did before Joseph, and David did before Saul. It was the most lowly salutation, and the deepest expression of reverence; the princes of the East regarded it as their right, and required it even from foreign ambassadors; but it was no more worship than our habit of uncovering the head as a mark of respect.

That Cornelius, a Roman, should have followed this Eastern custom, was a token of his deep veneration for the Apostle. Who can condemn him for this? He did what his heart prompted, and threw himself on his face, for, in the Apostle, he beheld the servant and disciple of the Lord, who was to bring him salvation and peace, joy and eternal life. It would not have been wonderful though he had been unable to distinguish between the ambassador and the Lord who had sent him, for when he prostrated himself in the dust, his soul was overwhelmed with the plenitude of his blessings.

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We must allow that he did rightly, when he threw himself at the Apostle's feet with the deepest veneration. But Peter, as a servant of God, fulfilled all righteousness, when he raised Cornelius with the words, Stand up, I myself also am a man.' Paul and Barnabas acted thus, when the people and priests at Lystra wished to sacrifice to them as gods; they tore their clothes, and said, 'We also are men of like passions with you, and preach unto you.' Acts xiv. 15. The Angel of God, before whom John prostrated him

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self in the island of Patmos, declared that this honor should be shown to God only, For I am thy fellowservant.' Peter followed the example of his Lord, in not seeking his own honor, but that of him who had sent him the nearer we stand to God, and the more we experience His grace, the more lowly we become, for how can a man be anything, or wish to appear anything in His light, or in His presence?

Where there is self-ignorance, there is also pride and haughtiness, and wherever there is the pride of knowledge, of wisdom, or of fancied virtue, the Spirit of the Lord cannot dwell.

After the Apostle had spoken with the Centurion, he entered with him into the hall of reception. Many Gentiles were assembled here, and the six Jewish brethren who accompanied the Apostle from Joppa, joining themselves with them, formed together a little community desirous of salvation.

It was a lovely union, which had never taken place until now, a picture of the great and holy covenant, which was henceforward to extend over the whole earth, embracing all nations, colors, and languages, and uniting all into one household of God, in the bond of faith through the Spirit.

With reverential silence they received the Apostle, but confidence was soon restored when he began to speak: 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, so soon as I

was sent for: I ask, therefore, for what intent ye have sent for me?' Cornelius and his friends knew very well that it was an unusual thing for a Jew to be in company with Gentiles. The doctors of the law had carried to the very utmost the Divine command, to hold no fellowship with the godless Canaanites; and, at that time, it was even considered a pollution to enter the house of a Gentile.

This delusion was about to disappear before the word of peace. The Lord Jesus had begun to destroy this prejudice, both by word and example, in converting Samaritans and Gentiles, and receiving them into his fold. Peter, however, justified himself, by appealing to the command of God, made known to him by the vision at Joppa; Cornelius also gave an account of the vision, in which the angel commanded him to call the Apostle. Thou hast done well that thou art come." He concludes, Now, therefore, are we all here present before God, to hear all things that are commanded thee of God.'

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How simply and truly does the Centurion describe the object for which he and his friends had assembled in his house. We stand before God, to hear from thee all the things which God has commanded. These are the words of a soldier, who stands before his general, to receive from him the commands of his king. Instead of saying before God, he might have said before thee, as being the ambassador of God; but the expression, before God, is more reverential. The Apostle Paul uses similar language, when he says, ' Now then we are ambassadors for Christ, as though God did be

seech you by us; we pray you in Christ's stead, be ye reconciled to God.'-2 Cor. v. 20.

In these strong words Cornelius showed what should be the object and character of every solemn assembly. We are always present before God, our heavenly Father, when we join together to worship Him in Spirit and in truth. Since the grace of God appeared to all men, and God reconciled the world to himself through Christ, the common worship of our Creator has assumed an entirely new form. It no longer requires the magnificent temple, the palace of the Eternal, but merely a house of God, where his glory may dwell, whether that house be great or small; the village church is not inferior to the most magnificent edifice. In the new dispensation there is no veil to conceal the mercy seat-no Holy of Holies, which the anointed high priest alone is permitted to enter, no outer court, where the Gentiles must stand at a distance. No, the veil is torn, and the barrier taken away; a living path into the holy place which is above, stands always open. We have a High Priest at the right hand of the Father, even Jesus Christ, who hath purchased us with His blood, and washed us pure from our sins. We are His children and His property, a priestly royal people, called from darkness to His wonderful light. Where two or three are assembled together, there is He in the midst of them. We appear before Him in public worship, not as guests and strangers, but as fellow-citizens with the saints above, as children of the household of God; still on the road to our Father's house, but joyful in good hope, and cer

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