Acts 10:3

3-6. This defect in his religious character was not a fault; it was only a misfortune. He was doing the best he knew how; and, if we may infer what he prayed for, from what he obtained in answer to his prayers, he was praying for additional knowledge, and perhaps for an interest in the salvation offered through Christ. Such a prayer, offered by such a man, is always acceptable to God. On a certain day he had fasted till in the afternoon, and at three o'clock was praying within his house, when, (3) " He saw distinctly in a vision, about the ninth hour of the day, an angel of God coming in to him and saying to him, Cornelius. (4) He looked intently upon him, and was full of fear, and said, What is it, Lord? He said to him, Thy prayers and thine alms have come up for a memorial before God. (5) And now, send men to Joppa, and call for one Simon who is surnamed Peter. (6) He is lodging with a certain Simon, a tanner, whose house is by the sea-shore. He will tell you what you ought to do. "

Here is an unconverted man praying, and his prayer is answered. But the circumstances of the man, the nature of the prayer, and the answer given, are all essentially different from those of unconverted men who are taught to pray by the Protestant sects of the present day. The man was not instructed in a knowledge of the Redeemer, and the way of salvation, and of his own interest in the same, but neglecting his duty, as in the case with the modern sinner. Neither was he praying for pardon, while postponing obedience to the gospel, as in these cases; but his prayer was for a knowledge of his duty, and he had no one by to instruct him. The answer to his prayer was given, not, as is now so often pretended, by sending forth the Spirit into his heart to speak his sins forgiven, but by sending an angel to tell him where he can find a man who will guide him in the way of salvation.

In the case of the eunuch, an angel appeared to the preacher and sent him to the inquirer. In this case, the angel appears to the inquirer, and tells him to send for the preacher. In both cases, the only work of the angel was to bring the two men together, face to face. Thus, again, we seen an insuperable necessity, in case of a scriptural conversion, for the presence and co-operation of a human agent, showing that the divine influences, whatever, and however numerous they may be, reach the heart through the word of truth. The prayer of Cornelius was answered, like that of Saul, by referring him to inspired authorities within the Church. This shows how vain, at the present day, must be every prayer for direct answers from heaven, in reference to the pardon of sins. If a verbal answer to such prayers could be obtained, we are bound to conclude, from these precedents, that it would still be, "Go to Damascus and it shall be told you," or "Send men to Joppa for Simon whose surname is Peter, and he will tell you what you ought to do." Peter and Ananias are before us now, with the same instruction which they gave then, and it is useless for us to offer for what we have in hand, prayers which Saul and Cornelius offered for what had not yet been granted. The directions given by the two teachers, in these cases, and by other inspired men, is all that God granted to sinners then, and it is certainly all that we have a right to ask for now.

The necessity for the spoken word in order to the conversion of men is not only exhibited in these mission of angels, but it also explains the occurrence, in the two cases of Cornelius and the eunuch, of an agency not discernible in other cases. If no heavenly messenger had been sent to Philip, he could not have known that there was an Ethiopian on the road to Gaza, reading his Bible, and ready to hear the gospel. And if no angel had appeared to Cornelius, he could not have known that he had any interest in the blood of Jesus, or any right to send for Peter. No human being could have informed him, because all others, including Peter, were as ignorant of it as himself. An interposition from heaven is necessary; but when it occurs, it provides only for just such demands of the case as could not be supplied without it. The multitude on Pentecost needed no such angelic aid, for the preacher was before them, and each party was conscious of the right to speak, on the one hand, and the right to obey, on the other. So with us. When we wish any information, or the enjoyment of any religious privilege, we have the apostles before us, face to face. Their words are in our hands, and may be in our minds and hearts. We have no need for heavenly apparitions or illuminations; and if we expect them, we will be disappointed, or deluded. If a man in ignorance prays for a knowledge of salvation, this incident in the case of Cornelius, instead of encouraging him to pray on, actually answers his prayer, by telling him to send for some man who understands the gospel, and will guide him as Peter did Cornelius.

Before proceeding further in this case of conversion, we wish the reader to observe that enough has occurred already to secure Cornelius' recognition as a genuine convert, by the prevailing Protestant parties of this day. Let any man come before the Church with such an experience as his, saying, "I have been for many years a devout man, worshiping God as well as I knew how, giving alms to the poor, praying continually, and teaching all my family the fear of God. Yesterday afternoon, at three o'clock, I was praying, according to my custom, when suddenly a holy angel stood before me, and said, Thy prayers and thine alms have come up for a memorial before God." Who would doubt that he was "powerfully converted," or dare to insinuate that there was anything else necessary in this case? He would receive the right-hand of fellowship at once. Yet, so different was the apostolic procedure, that the man was now only prepared to hear words by which he might be saved. How long will religious men allow their inventions and traditions to nullify the word of God?