Nor did he seem, at a more remote period, to have gained more large or spiritual ideas. He did not even know that the Gospel of Jesus Christ was to be universal. He considered it as limited; to the Jews, though the words in the great commission, which he and the other Apostles had heard, ordered them to teach all nations. He was unwilling to go and preach to Cornelius on this very account, merely because he was a Roman Centurion, or in other words, a Gentile; so that a vision was necessary to remove his scruples in this particular. It was not till after this vision, and his conversation with Cornelius, that his mind began to be opened; and then he exclaimed, "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 mind of Peter now began to be opened and to see things in a clearer light, when a new occurrence that took place nearly at the same time, seems to have taken the film still more from his eyes: for while he preached to Cornelius, and the others present, he perceived that "the Holy Ghost fell upon all of them that heard his words, as on himself and the other Apostles at the beginning." Then remembered Peter the words of the Lord, how that he said, "John indeed baptised with water, but ye shall be baptized with the Holy Ghost:" that is, Peter finding that Cornelius and his friends had received, by means of his own powerful preaching, the Holy Ghost, perceived then for the first time, to his great surprise, that he had been executing the great commission of Jesus Christ; or that he had taught a Gentile, and baptized him with the Holy Spirit. Here it was that he first made the discrimination between the baptism of John, and the baptism of Christ. From this time there is reason to think that his eyes became fully open; for in a few years afterwards, when we have an opportunity of viewing his conduct again, we find him an altered man as to his knowledge of spiritual things. Being called upon at the council of Jerusalem to deliberate on the propriety of circumcision to Gentile converts, he maintains that God gives his Holy Spirit as well to the Gentiles as to the Jews. He maintains again, that God _purifies_ by _faith_; and he delivers it as his opinion, that circumcision is to be looked upon as a yoke. And here it may be remarked, that circumcision and baptism uniformly went together, when proselytes of the covenant were made, or when any of the Heathens were desirous of conforming to the whole of the Jewish law.