I. THAT IN CHRIST WHICH IS INIMITABLE BY US.

1. God sent him on a mission altogether higher than our own. He "anointed him" to be the Redeemer of a world, to be its Savior by suffering and dying in its stead, by revealing truth which it could not possibly have discovered.

2. God dwelt in him as he dues not and could not do in us. He was anointed "with the Holy Ghost," and God "gave not the Spirit by measure unto him."

3. He was armed with a power which was irresistible: the "winds and the waves obeyed" him; sickness fled at his touch; death itself was obedient to his voice; the spirit-world owned his presence and yielded to his authority; he "healed all that were possessed of the devil." Our function in the world, our possession by God, our power over the forces around us, - this is in striking contrast with the work and present power of Jesus Christ.

II. THAT IN CHRIST WHICH IS IMITABLE BY US.

1. We are charged with a holy and benign mission; we are "anointed" to do a good if not a great work in the world (see John 20:21). We are "sent" by our Lord to "bear witness unto the truth," both in word and deed; "to work and speak and think for him;" to "serve our generation by the will of God."

2. We are to be those in whom God dwells by his Spirit (see 1 Corinthians 3:16; 2 Corinthians 6:16; Ephesians 2:22).

3. We are to be possessed of spiritual power (Ephesians 3:16, 19; Ephesians 6:10; Colossians 1:11).

4. We are to be the sources and channels of blessing; we are to "go about doing good" (Hebrews 13:16). We may "do good" everywhere and always - the smile of encouragement, the look of love, the sigh of sympathy, the touch of kindness, the word of truth, the act of integrity, every manifestation of the Spirit of Christ is "doing good." And all is to be done under the same condition. For:

5. We are to have the continual presence and sanction of our heavenly Father: "God was with him." - C.

I. THE CONJUNCTION OF ALMS DEEDS WITH PRAYER. Cornelius joined them, and he is therefore commended for "a devout man and one that feared God," and God graciously accepted them. Therefore our Saviour (Matthew 6:1-5) joins the precepts of alms and prayer together. It was also the ordinance of the Church in the apostles' times, that the first day of the week, which was the time of public prayer, should be the time also of alms (1 Corinthians 16:1). Which institution seems to be derived from the commandment of God in the law twice repeated (Exodus 23:15; Deuteronomy 16:16). The Primitive Church after the apostles followed the same precedent, and our own Reformed Church asks God "to accept our alms, and receive our prayers."

II. THE POWER AND EFFICACY WHICH PRAYER AND ALMS HAVE WITH GOD. God is said to remember our prayers when He grants them, our alms and good deeds when He rewards them, or, in a word, when He answers either of them with a blessing; as on the contrary He is said to remember iniquity when He sends some judgment for it (1 Samuel 1:19; Nehemiah 5:19).

1. Prayer. What is it that prayer hath not obtained? It hath shut and opened heaven and made the sun and moon to stand still. It is the key that openeth all God's treasures. For spiritual blessings, Cornelius we see obtained thereby illumination and instruction in God's saving truth (see James 1:5; Jeremiah 31:18-20; Psalm 32:5, 6). Prayer also obtaineth corporal blessings. When heaven was shut and it rained not, Elijah prayed for rain, and it rained. Hannah prayed for a son, and she conceived. If we be sick, "the prayer of faith shall heal the sick." Nehemiah prayed that he might find favour in the sight of King Artaxerxes (Nehemiah 1:11), and found it (Nehemiah 2:4). But some man will say, If prayer have such power and efficacy, how comes it to pass that many even godly men oft pray and yet speed not? I answer —(1) We pray not as we ought, either —

(a)We pray not heartily or constantly (Luke 18:1).

(b)We rely not upon God (James 1:6).

(c)We make not God's glory the end of what we ask (James 4:3).

(d)We may ask something that crosseth the rule of Divine providence and justice.(2) We are indisposed for God to grant our request.(a) When some sin unrepented of lies at the door and keeps God's blessing out (Psalm 50:16; Proverbs 28:9; Joshua 7:10-12). Or —(b) We appear before the Lord empty; we do not as Cornelius did, send up prayers and alms together; we should have two strings to our bow when we have but one. For how can we look that God should hear us in our need, when we turn away our face from our brother in his need?(3) Add to all these reasons of displeasure a reason of favour, because we ask that which He knows would be hurtful for us. As, therefore, a wife and loving father will not give his child a knife or some other hurtful thing, though it cries never so much unto him for it: so does God deal with His children.(4) Moreover, we must know and believe that God often hears our prayers when we think he doth not.(a) When He changes the means, but brings the end we desire another way to pass (2 Corinthians 12:7-9).(b) When He defers it till some other time when He thinks best (Daniel 9:1; 2 Chronicles 36:22; Revelation 6:10, 11).(c) When He gives us instead thereof something which is as good or better.

2. Alms. Not thy prayer only, saith the angel, but thine alms also are come up for a remembrance. For alms is a kind of prayer, namely, a visible one, and such an one as prevails as strongly with God for a blessing as any other (Psalm 41:1-3; Proverbs 19:17; Proverbs 28:27; Proverbs 11:25; Ecclesiastes 11:1). These are for corporal blessings, and of this life. But hear also for spiritual blessings, and those of the life to come (Psalm 112:9; Luke 16:9; 1 Timothy 6:17; Matthew 25:34, 35).

III. THE REASONS WHY GOD REQUIRES THEM AND WHY THEY ARE SO PLEASING UNTO HIM: which reasons when they are known, will be also strong motives.

1. Prayer. The reasons why God requires this are these —(1) That we might acknowledge the property He hath in the gifts He bestows upon us: otherwise we would forget in what tenure we hold them.(2) That we might be acquainted with God (Job 22:21). Now acquaintance we know grows amongst men by conversing together. So by accustoming to speak to God in prayer we grow acquainted with Him.(3) That our hearts may be kept in order. For to come often into the presence of God breeds an holy awe, and makes us to call our sins to remembrance with sorrow. Men are afraid to offend those into whose presence they must often come to ask and sue for favours; and if they have offended, the first thing they do will be to sue for pardon.

2. Alms. We are to offer alms —(1) To testify our acknowledgment of whom we received and of whom we hold what we have. For as by prayer we ask God's creatures before we can enjoy them; so when we have them there is another homage due for them, namely, of thanksgiving, without which the use of the creature which God gives us is unclean and unlawful to us (1 Timothy 4:4). Now our thanksgiving to God must express itself in work and deed; that is, we must yield Him a rent and tribute of what we enjoy by His favour and blessing; which if we do not, we lose our tenure. This rent is two fold: either that which is offered unto God for the maintenance of His worship and ministers; or that which is given for the relief of the poor, the orphan, and the widow, which is called alms.(2) That we might not forget God (Matthew 6:19, 20; Luke 12:33). The proper evil of abundance is to forget God and our dependence upon Him, the remedy whereof most genuine and natural is to pay Him a rent of what we have.

(J. Mede.)

I. PRAYER.

1. Its nature — the ascent of the mind to God. When the soul lays aside the thoughts of all things else and converses only with God, then it prays.(1) When we speak to so glorious a Majesty we ought to begin by confessing our unworthiness (Ezra 9:6-9; Psalm 51:1-5; Daniel 9:3-5).(2) And as we are to confess our sins so we are to beg for mercy.(3) And as we must desire of God what we want, so must we praise Him for what we have (Psalm 107:8).

2. The reasons why it is acceptable to God.(1) In praying we come as near as we can to the principal end of our creation, which was to enjoy communion with God.(2). Hereby we acknowledge His supremacy over and propriety in the world, by paying daily homage and tribute of thanks.(3) Especially we give Him the glory due to His Name which is the ultimate end of His, and ought to be of all our actions (Psalm 50:23; Psalm 24:1).

3. How to perform it acceptably.(1) You must know that it is a duty of that weight and moment that it is not to be undertaken without due preparation beforehand.(a) Lay aside all earthly thoughts.(b) Bethink yourselves of the mercies for which you should pray and those for which you should give thanks.(c) Get your hearts possessed with a sense of God's transcendent excellency.(2) Having thus prepared yourselves set upon the work itself: and while praying —(a) Remember what you are doing and carry yourselves with that reverence which becomes sinful creatures (Hebrews 12:28, 29).(b) Be sure to observe the wise man's counsel (Ecclesiastes 5:2; Isaiah 66:1; Genesis 18:27-32).(c) Have a great care to keep your thoughts and affections together (1 Corinthians 14:15).(d) Pray in faith, desiring nothing but in the name of Christ (John 16:23).(3) After prayer — that it may be accepted and answered —(a) Recollect yourselves and consider the sins you have confessed that you may avoid them, and what mercies you have begged that you may expect them (Mark 11:24; James 1:5, 6).(b) Trust in Christ for the acceptance and answer of your prayers (Mark 11:24).

4. Its advantages.(1) Such solemn addresses to the Most High will refine and enlarge your conceptions of Him, and so you will be more and more acquainted with Him, and in and through Christ ingratiate yourselves with Him (Job 22:21).(2) This will also be an excellent means to keep our hearts in a continual awe of Him.(3) This is the most powerful way to prevent all evil and secure all good. If we lack wisdom, by prayer we may get it (James 1:5). If we be sick, by prayer we may be recovered (James 5:15). If our sins be many and great, by prayer they may be pardoned (Psalm 32:5, 6). If our graces be weak, by prayer they may be strengthened (2 Corinthians 12:8, 9).

II. ALMSGIVING.

1. The nature of this duty — the supplying of others' necessities to the utmost of our power whatever they may be — feeding the hungry, clothing the naked, visiting the sick, relieving the afflicted, being kind and liberal to all.

2. Its reasonableness.(1) God, as He is the Maker, so is He the Owner of all things, and therefore we can have nothing but what we receive from Him. He is the Landlord, you His tenant, and He requires you to pay Him rent to be employed in His immediate service, or else for the relief of His poorer servants (Matthew 26:11).(2) He has imposed this duty to make you always mindful of your obligations to Him. A confluence of earthly enjoyments is apt to make us forget Him (Hosea 13:6; Deuteronomy 32:15-18). Hence Agur feared riches (Proverbs 30:8, 9).(3) God requires this duty because this is the means whereby He has provided for persons who are destitute of other maintenance (Malachi 3:8; Proverbs 3:27). Seeing, therefore, God has strictly required this duty, and there being such reasons for it, it cannot but be acceptable to Him, and its neglect displeasing. What we do to the poor He regards as done to Himself (Matthew 25:40-45; Proverbs 14:31).

3. The manner in which it is to be performed.(1) Purely out of obedience to God, for His sake who first gave.(2) Universally — to everyone in need, i.e., not to our own friends only, nor only when we are in a good humour, or applied to, or likely to get credit.(3) Not reluctantly (Deuteronomy 15:10; 2 Corinthians 9:7; Romans 12:8; Acts 20:35).(4) Proportionably to what God has given us (1 Corinthians 16:2).(5) Sincerely, and not to gain applause.

III. THE CONNECTION BETWEEN THE TWO. Both went up to heaven together. There can be no true piety towards God that is not accompanied with charity towards our neighbour. This applies to all acts of piety. No man can fear, honour, obey, or trust in God who is not kind to his brother. As for its principal act — prayer — the teaching of Scripture is plain that it will not be accepted if severed from alms. Hence Christ joins the two (Matthew 6:1-6), and Paul (1 Corinthians 16:1, 2), and Moses (Exodus 23:15; Deuteronomy 16:16, 17).

(Bp. Beveridge.)

1. Alms are the correlative of prayers, branches from a common stem — the moral law, which enjoins love to God and love to man. The man who really prays fulfils the first branch; the effectual fervent prayer of the righteous man, such as was Cornelius, is the expression of man's duty to God. It is called "incense" partly from its reaching the Throne of Grace, as incense soars to the sky; partly from its spiritual fragrance and acceptability. And the man who acts in the true spirit of almsgiving equally fulfils the second branch. The act passes further than our neighbour; it comes before God as a memorial and finds also in the fragrant, soaring incense its Scriptural emblem (Philippians 4:18).

2. Thus prayer and almsgiving are coordinate, which alone lends a value to the latter. We have been suspicious of it as though we heard a legal ring instead of genuine gospel coin, a means of justification by the law, instead of faith in Christ. But almsgiving need be no more a work of human merit than prayer. Neither can justify the sinner; that is the prerogative of Christ's atonement. But both "come up for a memorial before God" when offered in faith, even in such imperfect faith as that of Cornelius.

3. But as it is not every so-called prayer, so it is not every alms of which this can be predicated. In both the act has become detached from the spirit which alone can render it acceptable. Prayer is performed merely because conscience or She usages of society exact it. And alms are extorted reluctantly with the feeling that any petition for them is an importunity of which we would willingly be rid. In such cases neither are acceptable.

4. If either is to come up as a memorial before God it must be offered not on a casual impulse, the mere inspiration of a happy moment, but on principle. As regards prayer this is acknowledged. No one thinks he has acquitted himself of his duty unless he has prayed systematically. No one could satisfy his conscience by lifting up his heart to God only when he found himself in a happy frame. For —(1) The duty which is left to a convenient season is sure to find no season convenient: he who is apt to defer sailing till wind, weather, and tide are all in his favour is apt to end in not sailing at all.(2) Prayer is not simply the duty of the individual soul, but an act of homage to God: thus they must be offered systematically. All this is conceded as regards prayer, but as regards almsgiving how different the view generally taken. Instead of recognising a certain proportion of his income as being due to God, the modern Christian abandons himself for the most part to appeals, and helps those objects only when his sympathies are stirred. A charity sermon awakens a kindly interest, or there are cases of distress personally known, and he responds without the slightest idea of the proportion his alms bear to his resources.

5. Modern almsgiving being thus for the most part the result of impulse rather than principle, has adjusted itself to the sentiments of the majority. Money must be had for benevolence; and as it is not to be had upon principle, it must be had by an appeal to sensibilities, or even by more questionable methods. Inducements to give are held out by the showy oratory of the public meeting, the little dissipation of the bazaar, or the luxury of the public dinner. The least objectionable form is the charity sermon. But even this is not the true way. If the standard of Christian sentiment and practice at all resemble that of early days this would be unnecessary (1 Corinthians 16:1). The Primitive Church acted on this precept, and a trace of their practice is found in that office of the Holy Communion called the offertory. In the course of the liturgy, or service of communion, offerings of money, food, or clothing, were made by the congregation, which went to the poor, the bishop, the fabric of the church, and the subordinate clergy respectively. tell us that the Christians never entered church without giving alms; so deeply were the minds of our fathers imbued with the connection between alms and prayer. Now without enforcing the same form we may surely say that the methodical principle is as binding as ever.

6. All that is necessary in order to this is a little time, trouble, and moral courage. Let us settle what proportion of our income is due to works of piety or charity. The proportion will vary as it is subtracted from a very narrow income or a very large one; but that being settled, all that follows may be done with a small expenditure of time. A private account is opened showing on the one side all our receipts and on the other our charitable expenditure. This is examined periodically, and should it appear that the expenditure comes up to the proportion we have determined upon, well and good; should it exceed (a rare occurrence) the excess may be balanced by retrenchment; should it fall short it should be made a point of conscience to make it up at once. If everyone would act thus the resources of deserving charities would never fail.

7. But benefits of a much higher kind would accrue to the giver. It would greatly contribute to that peace of mind which is so essential an element of spiritual progress. And again the very satisfactoriness of the process would lead to a further advance in the same direction. He who has conscientiously given one-twentieth this year may be urged to give one-tenth next. The appetite for Christian liberality will grow when it is healthily indulged instead of being morbidly stimulated. And that wretched feeling that every fresh appeal is an exaction would cease.

8. The offerings made to God out of this treasury, if made with faith in His name are represented as memorials of us in heaven. The beautiful act of the woman in Simon's house was rewarded in a similar manner. Do you desire that your name should be known in heaven? Aspire with devout prayers and seek Christ with devout sympathies in His representatives. Multiply acts of faith and love, and these will keep alive remembrance of you in the heavenly court, where no remembrance is without a requital. Cornelius was recompensed by the visit of an angel and an apostle, the glad tidings, and the gift of the Holy Ghost.

(Dean Goulburn.)

I. WHAT IS WORSHIP?

1. It will be a sufficient answer to say that love, faith, and obedience are the graces chiefly exercised. We cannot worship whom we do not love, in whom we do not believe, or whom we refuse to obey. All these graces are implied in praise, thanksgiving, confession, supplication, and intercession, and where they exist we have all the essential conditions of acceptable worship.

2. But external acts are required as well as internal conditions. Under the Old Testament the offering of sacrifices, etc.; under the New, the sacraments together with such other forms as may be expressive of this required inward state.

3. That we may not hide our light under bushel — that we may give tangible form to our love, faith, and obedience; that God may be publicly glorified, and that those about us may be benefited, we are required to worship Him in the use of external and visible forms.

II. ARE THESE ESSENTIAL CONDITIONS OF WORSHIP EVER FOUND IN ALMSGIVING? Giving is a most natural expression of these graces. They are implied in the word "memorial" — that which brings to remembrance (Leviticus 2:2-16). The same Greek word in the Septuagint. Observe: All giving is not worship. If it is not unto God, if done grudgingly, if done with low conceptions of the duty, it may be offensive.

III. ADVANTAGES OF GIVING AS AN ACT OF WORSHIP.

1. It lifts the whole department of Christian duty to a higher plane. It removes it from the region of beggary. It no longer treats God as if He was some Lazarus seeking the crumbs that otherwise we would give to the dogs.

2. It makes giving a joyous service.

3. It makes giving a means of grace.

(W. F. Beatty, D. D.)

The venerable Father Sewall, of Maine, once entered a meeting in behalf of foreign missions, just as the collectors of the contributions were resuming their seats. The chairman of the meeting requested him to lead in prayer. The old gentleman stood, hesitatingly, as if he had not heard the request. It was repeated in a louder voice; but there was no response. It was observed, however, that Mr. Sewall was fumbling in his pockets, and presently he produced a piece of money, which he deposited in the contribution box. The chairman, thinking he had not been understood, said loudly, "I didn't ask you to give, Father Sewall; I asked you to pray." "Oh, yes," he replied, "I heard you, but I can't pray till I have given something."

(N. T. Anecdotes.)

A coloured Presbyterian deacon was in the habit of shutting his eyes, while he sang with great unction, "Fly abroad, thou mighty gospel!" and not seeing the contribution plate. "Oh, yes!" said the plate bearer; "but you just give something to make it fly."

A poor man who had a large family gave them a very comfortable support while he was in health. He broke his leg, and was laid up for some weeks. As he would be for some time destitute of the means of grace, it was proposed to hold a prayer meeting at his house. The meeting was led by Deacon Brown. A loud knock at the door interrupted the service. A tall, lank, blue-frocked youngster stood at the door with an ox goad in his hand, and asked to see Deacon Brown. "Father could not attend this meeting," he said; "but he sent his prayers, and they are out in the cart." They were brought in, in the shape of potatoes, beef, pork, and corn. The meeting broke up without the benediction. Nor did the poor fellow suffer during his whole confinement. The substantial prayers of the donors became means of grace."

(C. H. Spurgeon.)

S. Carlo Borromeo, the great patron of idle almsgiving, came hither (the palace and church buildings of Caprarolo) to see it when it was completed, and complained that so much money had not been given to the poor instead. "I have let them have it all little by little," said Alessandro Farnese, "but I have made them earn it by the sweat of their brows."

(A. J. C. Hare.)

Men resemble the gods in nothing so much as in doing good.

(Cicero.)

A poor Irishwoman went to a venerable priest in Boston, and asked him to forward to Ireland her help for the famine sufferers. "How much can you spare?" asked the priest. "I have a hundred dollars saved," she said, "and I can spare that." The priest reasoned with her, saying that her gift was too great for her means, but she was firm in her purpose. It would do her good to know teat she had helped; she could rest happier thinking of the poor families she had saved from hunger and death. The priest received her money with moistened eyes. "Now, what is your name?" he asked, "that I may have it published." "My name?" said the brave soul, counting over her money; "don't mind that, sir. Just send them the help — and God will know my name."

A poor man came one day to Michael Feneberg, the pastor of Seeg, in Bavaria, and bogged three crowns, that he might finish his journey. It was all that Feneberg had; but as he besought him earnestly in the name of Jesus, in the name of Jesus he gave it. Immediately afterwards he found himself in great outward need, and seeing no way of relief, he prayed, "Lord, I lent Thee three crowns; Thou hast not yet returned them, and Thou knowest how I need them. Lord, I pray Thee give them back." The same day brought a messenger with a money letter, which Gossner, his assistant, reached over to him, saying, "Here, father, is what you expended." It contained two hundred thalers, or about one hundred and fifty dollars, which the poor traveller had begged from a rich man for the vicar; and the childlike old man, in joyful amazement, cried out, "Ah, Lord, one dare ask nothing of Thee, for straightway, Thou makest one feel so much ashamed."

(H. T. Williams.)

As the moon doth show her light to the world which she receiveth from the sun; so we ought to bestow the benefits received of God to the profit of our neighbour.

(Cawdray.)

Cornelius, John, Peter, SimonCaesarea, Galilee, Jerusalem, Joppa, Judea, NazarethAlready, Ate, Beforehand, Chosen, Dead, Drank, Drink, Drunk, Eat, Eaten, Marked, Namely, Previously, Rising, Rose, Witnesses1. Cornelius, a devout man, being commanded by an angel, sends for Peter,
11. who by a vision is taught not to despise the Gentiles;
17. and is commanded by the Spirit to go with the messenger to Caesarea.
25. Cornelius shows the occasion of his sending for him.
34. As he preaches Christ to Cornelius and his company,
44. the Holy Spirit falls on them, and they are baptized.

Acts 10:41

     2530   Christ, death of
     7026   church, leadership

Acts 10:1-48

     5250   centurion

Acts 10:23-48

     7505   Jews, the

Acts 10:36-41

     5115   Peter, preacher and teacher

Acts 10:36-43

     7756   preaching, content

Acts 10:36-46

     6717   reconciliation, world to God

Acts 10:39-41

     8105   assurance, basis of
     9311   resurrection, of Christ

Acts 10:39-43

     1436   reality
     8496   witnessing, importance

Acts 10:40-41

     2560   Christ, resurrection

Acts 10:41-42

     2555   Christ, resurrection appearances

December 2 Morning
Ye have an unction from the Holy One, and ye know all things.--I JOHN 2:20. God anointed Jesus of Nazareth with the Holy Ghost and with power.--It pleased the Father that in him should all fulness dwell.--Of his fulness have all we received, and grace for grace. Thou anointest my head with oil.--The anointing which ye have received of him abideth in you, and ye need not that any man teach you: but as the same anointing teacheth you of all things, and is truth, and is no lie, and even as it hath taught …
Anonymous—Daily Light on the Daily Path

September 29. "Call not Thou Common" (Acts x. 15).
"Call not thou common" (Acts x. 15). "There is nothing common of itself" (Rom. xiv. 14). We can bring Christ into common things as fully as into what we call religious services. Indeed, it is the highest and hardest application of Divine grace, to bring it down to the ordinary matters of life, and therefore God is far more honored in this than even in things that are more specially sacred. Therefore, in the twelfth chapter of Romans, which is the manual of practical consecration, just after the passage …
Rev. A. B. Simpson—Days of Heaven Upon Earth

February 13. "Thy Prayers are Come up for a Memorial Before God" (Acts x. 4).
"Thy prayers are come up for a memorial before God" (Acts x. 4). What a beautiful expression the angel used to Cornelius, "Thy prayers are come up for a memorial." It would almost seem as if supplications of years had accumulated before the Throne, and at last the answer broke in blessings on the head of Cornelius, even as the accumulated evaporation of months at last bursts in floods of rain upon the parched ground. So God is represented as treasuring the prayers of His saints in vials; they are …
Rev. A. B. Simpson—Days of Heaven Upon Earth

Easter Monday
Text: Acts 10, 34-43. 34 And Peter opened his mouth, and said: Of a truth I perceive that God is no respecter of persons: 35 but in every nation he that feareth him, and worketh righteousness, is acceptable to him. 36 The word which he sent unto the children of Israel, preaching good tidings of peace by Jesus Christ (he is Lord of all)--37 that saying ye yourselves know, which was published throughout all Judaea, beginning from Galilee, after the baptism which John preached; 38 even Jesus of Nazareth, …
Martin Luther—Epistle Sermons, Vol. II

What God Hath Cleansed
'There was a certain man in Caesarea called Cornelius, a centurion of the band called the Italian band, 2. A devout man, and one that feared God with all his house, which gave much alms to the people, and prayed to God alway. 3. 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. 4. 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 …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

'God is no Respecter of Persons'
'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, 31. And said, Cornelius, thy prayer is heard, and thine alms are had in remembrance in the sight of God. 32. 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. 83. Immediately therefore I sent to thee; and …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

May the Twenty-Sixth the Uniting of Sundered Peoples
"On the Gentiles also was poured out the gift of the Holy Ghost." --ACTS x. 34-48. And this is ever the issue of a true outpouring of the Spirit: sundered peoples become one. At "low tide" there are multitudes of separated pools along the shore: at "high tide" they flow together, and the little distinctions are lost in a splendid union. It is so racially. "Jew and Gentile!" Peter and Cornelius lose their prejudices in the emancipating ministry of the Spirit. And so shall it be with English and …
John Henry Jowett—My Daily Meditation for the Circling Year

The Outpouring of the Holy Spirit
Now, it is to the work of the Holy Spirit that I shall this morning specially direct your attention; and I may as well mention the reason why I do so. It is this. We have received continually fresh confirmations of the good news from a far country, which has already made glad the hearts of many of God's people. In the United States of America there is certainly a great awakening. No sane man living there could think of denying it. There may be something of spurious excitement mixed up with it, but …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 4: 1858

The Candour of the Writers of the New Testament.
I make this candour to consist in their putting down many passages, and noticing many circumstances, which no writer whatever was likely to have forged; and which no writer would have chosen to appear in his book who had been careful to present the story in the most unexceptionable form, or who had thought himself at liberty to carve and mould the particulars of that story according to his choice, or according to his judgment of the effect. A strong and well-known example of the fairness of the evangelists …
William Paley—Evidences of Christianity

Devotion to God.
Devotion to God implies ardent affection for him--a yielding of the heart to him with reverence, faith, and piety in every act, particularly in prayer and meditation. We catch a glimpse of the true meaning of devotion from what is said of the centurion of the Italian band. He was termed a devout man because he feared God, gave much alms to the people, and prayed to God always (see Acts 10:2). This is the essence of true devotion. He loved God, without which there can be no devotion. The more we love …
C. E. Orr—How to Live a Holy Life

Israel and the Nations.
"Because that on the Gentiles also was poured out the gift of the Holy Ghost."--Acts x. 45. The question that arises with reference to Pentecost is: Since the Holy Spirit imparted saving grace to men before and after Pentecost, what is the difference caused by that descent of the Holy Spirit? An illustration may explain the difference. The rain descends from heaven and man gathers it to quench his thirst. When householders collect it each in his own cistern, it comes down for every family separately; …
Abraham Kuyper—The Work of the Holy Spirit

Whether Paul, when in Rapture, Saw the Essence of God?
Objection 1: It would seem that Paul, when in rapture, did not see the essence of God. For just as we read of Paul that he was rapt to the third heaven, so we read of Peter (Acts 10:10) that "there came upon him an ecstasy of mind." Now Peter, in his ecstasy, saw not God's essence but an imaginary vision. Therefore it would seem that neither did Paul see the essence of God. Objection 2: Further, the vision of God is beatific. But Paul, in his rapture, was not beatified; else he would never have returned …
Saint Thomas Aquinas—Summa Theologica

Whether the World is to be Cleansed?
Objection 1: It would seem that there is not to be any cleansing of the world. For only that which is unclean needs cleansing. Now God's creatures are not unclean, wherefore it is written (Acts 10:15): "That which God hath cleansed, do not thou call common," i.e. unclean. Therefore the creatures of the world shall not be cleansed. Objection 2: Further, according to Divine justice cleansing is directed to the removal of the uncleanness of sin, as instanced in the cleansing after death. But there can …
Saint Thomas Aquinas—Summa Theologica

Whether Blindness and Hardness of Heart are Directed to the Salvation of those who are Blinded and Hardened?
Objection 1: It would seem that blindness and hardness of heart are always directed to the salvation of those who are blinded and hardened. For Augustine says (Enchiridion xi) that "as God is supremely good, He would nowise allow evil to be done, unless He could draw some good from every evil." Much more, therefore, does He direct to some good, the evil of which He Himself is the cause. Now God is the cause of blindness and hardness of heart, as stated above [1803](A[3]). Therefore they are directed …
Saint Thomas Aquinas—Summa Theologica

Whether the First Movements of the Sensuality in Unbelievers are Mortal Sin?
Objection 1: It would seem that the first movements of the sensuality in unbelievers are mortal sins. For the Apostle says (Rom. 8:1) that "there is . . . no condemnation to them that are in Christ Jesus, who walk not according to the flesh": and he is speaking there of the concupiscence of the sensuality, as appears from the context (Rom. 7). Therefore the reason why concupiscence is not a matter of condemnation to those who walk not according to the flesh, i.e. by consenting to concupiscence, is …
Saint Thomas Aquinas—Summa Theologica

Whether Judiciary Power is to be Specially Attributed to Christ?
Objection 1: It would seem that judiciary power is not to be specially attributed to Christ. For judgment of others seems to belong to their lord; hence it is written (Rom. 14:4): "Who art thou that judgest another man's servant?" But, it belongs to the entire Trinity to be Lord over creatures. Therefore judiciary power ought not to be attributed specially to Christ. Objection 2: Further, it is written (Dan. 7:9): "The Ancient of days sat"; and further on (Dan. 7:10), "the judgment sat, and the books …
Saint Thomas Aquinas—Summa Theologica

Whether all Men Will be Present at the Judgment?
Objection 1: It would seem that men will not all be present at the judgment. For it is written (Mat. 19:28): "You . . . shall sit on twelve seats, judging the twelve tribes of Israel." But all men do not belong to those twelve tribes. Therefore it would seem that men will not all be present at the judgment. Objection 2: Further, the same apparently is to be gathered from Ps. 1:5, "The wicked shall not rise again in judgment." Objection 3: Further, a man is brought to judgment that his merits may …
Saint Thomas Aquinas—Summa Theologica

Whether the Witnesses of the Transfiguration were Fittingly Chosen?
Objection 1: It would seem that the witnesses of the transfiguration were unfittingly chosen. For everyone is a better witness of things that he knows. But at the time of Christ's transfiguration no one but the angels had as yet any knowledge from experience of the glory to come. Therefore the witnesses of the transfiguration should have been angels rather than men. Objection 2: Further, truth, not fiction, is becoming in a witness of the truth. Now, Moses and Elias were there, not really, but only …
Saint Thomas Aquinas—Summa Theologica

Whether the Prophetic vision is Always Accompanied by Abstraction from the Senses?
Objection 1: It would seem that the prophetic vision is always accompanied by abstraction from the senses. For it is written (Num. 12:6): "If there be among you a prophet of the Lord, I will appear to him in a vision, or I will speak to him in a dream." Now a gloss says at the beginning of the Psalter, "a vision that takes place by dreams and apparitions consists of things which seem to be said or done." But when things seem to be said or done, which are neither said nor done, there is abstraction …
Saint Thomas Aquinas—Summa Theologica

Whether Grace and virtues are Bestowed on Man by Baptism?
Objection 1: It seems that grace and virtues are not bestowed on man by Baptism. Because, as stated above ([4464]Q[62], A[1], ad 1), the sacraments of the New Law "effect what they signify." But the baptismal cleansing signifies the cleansing of the soul from guilt, and not the fashioning of the soul with grace and virtues. Therefore it seems that grace and virtues are not bestowed on man by Baptism. Objection 2: Further, one does not need to receive what one has already acquired. But some approach …
Saint Thomas Aquinas—Summa Theologica

Whether the Old Law Should have Been Given to the Jews Alone?
Objection 1: It would seem that the Old Law should not have been given to the Jews alone. For the Old Law disposed men for the salvation which was to come through Christ, as stated above ([2065]AA[2],3). But that salvation was to come not to the Jews alone but to all nations, according to Is. 49:6: "It is a small thing that thou shouldst be my servant to raise up the tribes of Jacob, and to convert the dregs of Israel. Behold I have given thee to be the light of the Gentiles, that thou mayest be …
Saint Thomas Aquinas—Summa Theologica

Whether the Judicial Precepts Regarding Foreigners were Framed in a Suitable Manner?
Objection 1: It would seem that the judicial precepts regarding foreigners were not suitably framed. For Peter said (Acts 10:34,35): "In very deed I perceive that God is not a respecter of persons, but in every nation, he that feareth Him and worketh justice is acceptable to Him." But those who are acceptable to God should not be excluded from the Church of God. Therefore it is unsuitably commanded (Dt. 23:3) that "the Ammonite and the Moabite, even after the tenth generation, shall not enter into …
Saint Thomas Aquinas—Summa Theologica

Whether Every Act of an Unbeliever is a Sin?
Objection 1: It would seem that each act of an unbeliever is a sin. Because a gloss on Rom. 14:23, "All that is not of faith is sin," says: "The whole life of unbelievers is a sin." Now the life of unbelievers consists of their actions. Therefore every action of an unbeliever is a sin. Objection 2: Further, faith directs the intention. Now there can be no good save what comes from a right intention. Therefore, among unbelievers, no action can be good. Objection 3: Further, when that which precedes …
Saint Thomas Aquinas—Summa Theologica

Whether Christ's Birth Should have Been Made Known to Some?
Objection 1: It would seem that Christ's birth should not have been made known to anyone. For, as stated above (A[1], ad 3), it befitted the salvation of mankind that Christ's first coming should be hidden. But Christ came to save all; according to 1 Tim. 4:10: "Who is the Saviour of all men, especially of the faithful." Therefore Christ's birth should not have been made known to anyone. Objection 2: Further, before Christ was born, His future birth was made known to the Blessed Virgin and Joseph. …
Saint Thomas Aquinas—Summa Theologica

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