I. THE RECEPTION OF THE CHRISTIAN APOSTLE BY THE GENTILE CONVERT. Here were Jew, Gentile, and Christian visibly brought into juncture and unity in the persons of these two men.

1. The Roman officer gives a noble reception to Peter, at once a true Jew and a true Christian, by calling together his kindred and friends. He desires that others may partake of spiritual gifts and blessings - a true mark of love. We become poor by giving earthly goods away; rich by imparting of those that are spiritual. Perhaps there is commonly too much reserve in such relations. We assume reluctance where we might meet with a ready response on the part of friends to such invitations.

2. Cornelius feels deep reverence for the person of the apostle; fell at his feet on his entrance, to do him homage. The Romans were an intensely religious people in their way. They recognized the numen, or Divine power, in all the great objects of the creation. It was a profound mystical instinct, needing only proper direction.

II. THE CHRISTIAN APOSTLE'S DEMEANOUR TOWARDS THE GENTILE CONVERT. "Rise! I also am a man." "Depart from me; for I am a sinful man, O Lord!" had been his confession to Jesus; and on this he had been appointed fisher of men. Perhaps he remembers that incident now, and, in view of the respect and preparations of Cornelius, repeats, "I am also a man." "Cornelius does too much in his reverence towards a living and genuine saint; then how can prayer to the images of saints be justified?" No true successor of Peter is he, nor has he Peter's humble mind, who suffers his feet to be kissed. The worship of the instrument obscures the honor of the Divine Agent. The word of Peter rebukes, not only the worship of saints, but all excessive hero-reverence and worship paid to great men in the Church.

III. THE CONNECTION OF EVENTS EXPLAINED.

1. There was a great prejudice to be overcome. (Ver. 28.) The prejudice of the Jew against intercourse with the stranger. No barrier in nature, no mountain to be crossed or traveled, river to be forded, waste to be reclaimed, is comparable to the obstinacy and difficulty of prejudice, most of all of religious prejudice. And where in all the pages of history do we find a prejudice equal in strength to that of the Jew against the Gentile?

2. The Divine victory over prejudice. God had shown that "no man is to be called common or unclean. Immense word! Not yet has its meaning been exhausted; not yet, perhaps, begun to be truly unfolded. How profound the strength and the comfort which flows from such a clear word of God? For the preacher, teacher, missionary, every kind of worker for anthropic good, it is a clear light, a clue to hand and heart alike. The ideal human nature is pure and beautiful, for God made it - whatever actual human nature in the individual may be. 'Tis this thought gives inspiration. Peter will not hesitate to come to the Gentile's house when he is filled with it; and we may face the facts of the life of the nations, as they are now being so abundantly unfolded to us by scientific inquiry, with intelligent interest and cheerful hope, with the light of the gospel resting broadly over the whole field of inquiry. Such is the impulse which has brought Peter hither. But why have they sent for him? The answer will disclose:

3. Further coincidences. Cornelius now relates his vision. He, too, had been praying and seeking. To him, too, an apocalypse had been given; and the Divine finger had pointed Jew-wards, as to Peter it had pointed Gentile-wards. Equally Divine is the call; with equal promptness obeyed. Cornelius has sent, Peter has done well to come. Happy meeting, divinely brought about, and pregnant with Divine consequences! Such a series of events indicates God's hand, prepares the mind to listen to God's voice. The inarticulate voice of events is his voice, and it prepares us to listen to that which is clear and definite. - J.

I. CONCERNING THE TRUE MINISTER, I affirm that —

1. He is a special creation of Divine grace. The mantle of the prophet is not personal property; God is its owner, and He Himself must determine who shall be invested with it.(1) The processes through which men reach the pulpit are diverse; but if true, each has been guided by the Divine eye. Some require years of mental preparation; others are summoned at once from obscurity. What then? Shall each question the Divinity of the other's mission? God forbid! "There are diversities of operation, but the same Spirit." He who spoke the universe into being can suddenly qualify men to bear the standard of the Cross. He also who has established the processes of creation may gradually train men. We must therefore test the Divinity of each man's mission more by the results secured than by the discipline undergone. Every true minister is a special creation of Divine grace, just as every planet is a special creation of Divine power. He does not enter upon the publication of the gospel as a profession, but us a vocation. "Woe is me if I preach not the gospel." You may as well attempt to arrest the whirlwind, or roll back the planets, as to silence the God-created minister. Kings and councils have attempted the task; but above the fury and clamour of hell this voice has sounded, "Whether it be right in the sight of God to hearken unto you more than God, judge ye. For we cannot but speak the things which we have seen and heard." Aye! that is one secret of the true minister's power — he has "seen and heard" his Divine Master.(2) The Divinity of this mission is in no wise affected by the variety of manner which may be adopted by individual ministers. Each man has his own style of working, and is never so effective as when he is natural. The whirlwind has a mission, and so has the zephyr; the summer sun and the wintry blast are alike useful; and so in relation to the spiritual ministry one man speaks in tones of thunder, and lays his grasp upon the pillars of the temple of sin. Another speaks in tenderness, and stretches forth a helping hand to those that "have no might." One man is peculiarly qualified to make havoc among the ranks of infidelity; another is constructive, and builds up the Church in its most holy faith. In the Christian ministry you find the accomplished scholar, the eagle-eyed critic, the eloquent orator. But you must not expect in any one man a summary of qualifications; take each in his own sphere, and be thankful for what he is, rather than regretful for what he is not. Do you depreciate the sun because without fragrance? the rose because without light?

2. He seeks the highest spiritual culture of his auditors.(1) The sanctuary is not an academy in which the sciences are courted, or in which learned predictions are to be delivered. Men are less anxious to understand a technical theology than to be brought into contact with the life-giving religion of Jesus. After the anxieties of life, after fellowship with men destitute of Divine sympathy, your spirits require something more than scholastic criticisms.(2) There will be great diversity in the character of my hearers. I shall not address all in the same strain, nor always luxuriate amid the green pastures of doctrine, assurance, and promise. I shall erect the standard of eternal rectitude, and give men to feel their true moral stature. I shall tear the mask from the hypocrite, and lay hold on the prodigal and try to woo him to repentance.(3) The power of the Church consists in its piety. There is force in genius; but, contrasted with the strength of piety, it is weakness. There is power in money; but the pauper whose heart glows with love to the Saviour is a mightier power than the millionaire. Holiness is power; with it we are valorous as giants — without it we are "reeds shaken with the wind." Holiness is peace. The peace which exists apart from holiness is a treacherous lull. The mischief maker can secure no sympathy in a holy Church; every ear is closed to his slander, and every tongue ready to rebuke his impiety.

II. CONCERNING THOSE WHO WAIT UPON THE MINISTRY.

1. The pastor has a right to expect —(1) Their punctual and regular attendance. This is necessary to enjoyment. The devotional part of the service is of the highest importance. And even, taking the lowest ground, there is something opposed to public decency and rectitude in late attendance.(2) The exercise of a charitable judgment. While the enemy rages, let the friends unite! If you prove faithful, I shall calmly survey any external storm!(3) An abiding interest in their prayers. Without prayer we shall perish. Prayer gives strength, elevation, self-oblivion.(4) Their zealous cooperation. A minister feels himself strong just in proportion as he possesses the sympathy of his people.

2. The people must not expect —(1) Uniformity in the mode of address. Ministers are but men. Their physical functions may be deranged, their social peace may be invaded, their souls may be distracted, and all such disturbances will produce an influence on their ministry. We must, therefore, be discriminating and sympathetic in relation to pulpit services, and must at all times endeavour to secure in worship what is lacking in meditation.(2) A system of theology in every sermon. Some auditors are unreasonable enough to expect a preacher, in every discourse, to commence at the creation and end at the harps of heaven, paying special attention to intervening circumstances. My object will be to analyse each text, and to develop the meaning peculiar to it. I hold most tenaciously the great doctrines of Scripture; but it would be impossible to discuss these in connection with every Scriptural statement. At the same time it will be my aspiration ever to exalt Jesus as man's only and all-sufficient Saviour!(3) Periodical visitation. Much time will be required to prepare for the pulpit, and the calls of the sick, the dying, and the penitent shall secure my fullest attention.

(J. Parker, D. D.)

Let us consider the reasons under which a people ought to act when they seek the aid of ministers.

I. PERSONAL SALVATION. The end of the ministry is the salvation of men — not the performance of ceremonies, nor the pronouncing of discourses. The forms and shadows of the Levitical priesthood have passed away; and disputation and laboured oratory have their places in the schools. Could we speak with the tongues of men and angels, or open to you mysteries, yet eloquence and learning would not be a reason why you should have sent for us. What is the harmony of periods, if all is to end in words? What are the researches of the study, if all is to terminate in the increase of your knowledge? The question with us is, how we may turn any talents with which God has endowed us to the account of your salvation.

II. INSTRUCTION IN THE TRUTH. Salvation and truth are inseparably connected. Cornelius sent for Peter, that he might "hear words of him." Words of Jewish tradition or Gentile philosophy? No; but "words whereby thou and all thy house shall be saved." You have sent for us, then, to declare the truth; but have you considered its nature and extent? And can you bear it? It is not all comprehended in the love of God. Can you bear to be slain by the law? Can you bear the ministry of the Baptist? Can you bear to be told that, virtuous as many of you may be, you must seek this salvation as sinners, and that, if any man will be Christ's disciple, he must deny himself daily, and take up his cross, and follow his Lord? Can you bear to have it enforced upon you, "Be not conformed to this world," and to be reminded that there must be no intermission in duty; that you must run with diligence the race set before you, and war a good warfare? If you have sent for us for this "intent," you may say, "Thou hast done well that thou art come." May you therefore so "purify your souls by obeying the truth," that you may "know the truth, and the truth may make you free!"

III. FAITHFUL AND CONSTANT APPLICATION AND ENFORCEMENT OF TRUTH. Ministers ought to be better skilled in Divine knowledge than the majority of their hearers; but it would be a false view that the ministry is appointed to teach us constantly some new thing. It is, on the contrary, no less important that we should apply and enforce known truth. For —

1. Conscience often sleeps, add needs another to awake it.

2. We are prone to judge others. The ministry is appointed to oblige us to judge ourselves.

3. We are liable to religious delusions; and we avoid those truths which would disturb us. The minister of Christ must declare the whole counsel of God; and the very truths you need are thus pressed upon you.

4. All sinful habits and passions raise a haze and mist about themselves; and it is for the Christian ministry to dispel that delusive atmosphere.

5. All temptation, too, places a bias on the judgment. You only see the fruit pleasant to the eye, and to be desired to make one wise. It is for the ministry to remind you that God hath said, "In the day thou eatest thereof thou shalt surely die." Or your temptation may be to discouragement and unbelief; and then it is for us to call your attention to the great and precious promises.

IV. THE ESTABLISHMENT OR CONTINUANCE OF THE ORDINANCES AND DISCIPLINE OF THE CHURCH. St. Peter here opens the Church to the Gentiles. They come in; and this was their mercy and their privilege; and so it ought to be esteemed by us. For a Christian Church is one of the most important institutions on earth. Its members are in special covenant with God. Sabbaths are observed, public assemblies are held; and in these the Divine presence is both promised and realised. Christian fellowship is enjoyed. The Church is an association formed to make war upon sin and error. Here the aged are comforted and strengthened; children are brought to Christ, and trained up for His service; and servants made free by the truth. In the Church there are holy rules of living and acting in force. Baptism is administered; and "by eating" of the sacramental "bread, and drinking of that cup," the followers of Christ "show forth His death till He come." Did you send for us to maintain or subvert this beautiful order? "To maintain it," I know you say. We rejoice to meet you oil this ground. Well, then, be co-workers with us, or the end will fail. Conclusion:

1. If you have proposed important ends in sending for us, these impose important duties upon us, which we cannot perform but by special assistance. We shall need your candour, and, above all, your prayers.

2. Maintain the teachable spirit. Except a man receive the kingdom of God as a little child, he cannot enter therein.

3. Be "intent" upon growth and advancement in knowledge and piety.

(R. Watson.)

Cornelius, John, Peter, SimonCaesarea, Galilee, Jerusalem, Joppa, Judea, NazarethAnything, Complaint, Gainsaying, Inquire, Intent, Matter, Objection, Purpose, Question, Raising, Reason, Saying, Sending, Wherefore1. 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 10:1-48

     5250   centurion

Acts 10:23-48

     7505   Jews, the

Acts 10:28-29

     5843   embarrassment
     7025   church, unity

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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