So, wait, are you saying that Cornelius was a believer and was filled with the Holy Spirit, but was not saved until after he was baptized?
This topic is about salvation, so the question regarding Cornelius is what was the moment of his salvation?
Inasmuch as Cornelius already knew about Jesus' life and crucifixion (as testified by Peter at the time), and had already been enabled by the Father, all he needed was a very small amount of additional information: That Jesus had risen. I would argue that Cornelius accepted Jesus as his savior as soon as he heard that further information and that the Holy Spirit acted immediately at that moment...before Peter had even finished his sermon.
Peter then baptized Cornelius--after the fact--because baptism is what Christians do. As he states it, he literally had no choice--the Holy Spirit had leaped ahead of him.
Indeed, and Peter never mentioned or required baptism in order for Cornelius and co to realize the washing of regeneration, "purifying their hearts thru faith," giving them the Holy Ghost as well as us," but which gift is what he promised to those who would repent and be baptized in Acts 2:38.
There is no contradiction however, for as I have expressed, the promise of regeneration if one would repent and be baptized is given because submitting to that would mean they believed, and which is the same thing as Romans 10:9,10, That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved. For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation. (Romans 10:9-10)
And "Whosoever therefore shall confess me before men, him will I confess also before my Father which is in heaven." (Matthew 10:32)
For such confession means that such is of salvific faith and thus have salvation, and baptism is confession in body language, but while salvation is promised to those who manifest faith, it is not the manifestation/confession itself that that is appropriates justification, but the God-given faith behind, and for which man can take zero credit.
Cornelius and company were already penitent, Cornelius being akin to an OT believer, who only needed to understand that forgiveness came by believing in the crucified and risen Lord Jesus, who is "Lord of all," and as his heart was looking for this then he and his household immediately believed and confessed with their mouth by the Spirit the heart-purifying faith that was in their heart. And which Peter said was evidential of regeneration, not the means of obtaining it.
As for the gift of the Holy Spirit and Holy Spirit baptism not being the same thing, with Holy Spirit baptism only being for the apostles at Pentecost and Cornelius, I do think one can have the Holy Spirit in regeneration yet not the fullness, which I pray for, but God will not be restricted to a formula in this, and even terms (gift, baptism with, baptism by) fail.
In John 20:22 the Lord breathed on His disciples - which, if the same as in Luke 24:29-45, was not just the 11, while missing Thomas - "and saith unto them, Receive ye the Holy Ghost. Then having been praising and seeking the Lord for days, on the day of Pentecost the 120 ("they were all with one accord in one place..And there appeared unto them cloven tongues like as of fire, and it sat upon each of them") received the gift of the Holy Spirit promised in Joe 2:28-32 "Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this, which ye now see and hear. " (Acts 2:33)
And which was the gift promised to those in Acts 2:38 "and ye shall receive the gift of the Holy Ghost." (Acts 2:38)
And "the like gift" was received by Cornelius and co. "who believed on the Lord Jesus Christ" (Acts 11:17)
But in Acts 8, when Samaritans "believed Philip preaching the things concerning the kingdom of God, and the name of Jesus Christ, they were baptized, both men and women." (Acts 8:12)
Yet "when the apostles which were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John: Who, when they were come down, prayed for them, that they might receive the Holy Ghost: (For as yet he was fallen upon none of them: only they were baptized in the name of the Lord Jesus.) (Acts 8:14-16) Now when the apostles which were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John: Who, when they were come down, prayed for them, that they might receive the Holy Ghost: (For as yet he was fallen upon none of them: only they were baptized in the name of the Lord Jesus.)" (Acts 8:14-16)
Thus is refuted the idea that only the apostles and Cornelius and company had this baptism, yet out of this comes the belief that only the apostles could pass this on, and the Orthodox practice of chrismation right after baptism, and of RC confirmation, both of which evidentially make a mockery of both regeneration and a second work of grace, since these practices are not overall evidenced by basic profound transformational changes as are seen in true Biblical conversion.
But the it leaves the seeking eunuch without this gift, or baptism with the Holy Spirit, since he believed and was baptized the deacon Philip, and went on his way rejoicing. (Acts 8:34-38)
Next up is Saul, "breathing out threatening and slaughter against the disciples of the Lord," who once confronted and penitent, is sent to "a certain disciple at Damascus, named Ananias"
"a devout man according to the law" (Acts 9:10; 22:12) who is never said or intimated to be a apostle, or (as some Catholics insist, one of the 70 sent by Christ earlier). Who"putting his hands on him said, Brother Saul, the Lord, even Jesus, that appeared unto thee in the way as thou camest, hath sent me, that thou mightest receive thy sight, and be filled with the Holy Ghost." (Acts 9:17) While also being told, "And now why tarriest thou? arise, and be baptized, and wash away thy sins, calling on the name of the Lord." (Acts 22:16)
Next comes Cornelius and co., all of whom receive the same gift and baptism as the apostles and those who were promised the same gift in Acts 2:38. For "we are his witnesses of these things; and so is also the Holy Ghost, whom God hath given to them that obey him," (Acts 5:32) who commanded "repent ye, and believe the gospel." (Mark 1:15)
After this we have "certain disciples," most certainly Jewish, who knew only the baptism of John, and thus were told "that they should believe on him which should come after him, that is, on Christ Jesus. When they heard this, they were baptized in the name of the Lord Jesus. And when Paul had laid his hands upon them, the Holy Ghost came on them; and they spake with tongues, and prophesied." (Acts 19:4-6)
Yet Paul baptized very few, for
preaching the gospel was his priority. But he mentions an enduement, a gift, via laying on of hands by the presbyters (
not Cath. priests ) to young Timothy, (1 Timothy 4:14) which is corespondent to Deuteronomy 34:9. [The man who once made havock of the church, entering into every house, and haling men and women committed them to prison. (Acts 8:3) and imprisoned and beat in every synagogue them that believed, (Acts 22:19) "punished them oft in every synagogue, and compelled them to blaspheme; (Acts 26:11) now laid hands in doing just the opposite, by grace.]
And Paul also states "In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed [or having believed"], ye were sealed with that holy Spirit of promise," (Eph. 1:13) and affirms that "because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father," (Galatians 4:6) and also refers to those "that ministereth to you the Spirit," (Galatians 3:5) and tell the Corinthians that as a body, the "come behind in no gift; waiting for the coming of our Lord Jesus Christ." (1 Corinthians 1:7) Yet charism does not equate to character.
From all this i see that the Spirit is received when one believes the gospel, being born of the Spirit, (Jn. 3:7) but there is also a reception of fullness and various supernatural gifts, which can occur at conversion, while God also makes the body of Christ interdependent, and uses others as channels of grace. Which normally should be first thru ordained pastors of Scriptural integrity, but the office is no surety of anointing, and God uses those who have a gift to as and channels of grace to others. And the power of
binding and loosing is also afforded to holy laity of fervent faith , though in formal conjunction with leadership regard judicial actions.
To God be the glory, who cannot be put in a box
Baptism "associated" with conversion doesn't necessarily mean absolutely required for conversion. Just ask the thief on the cross.
