One of the greatest demands that the Church makes on us is when she summons us to pass abruptly from Christmas Day to the feast of St. Stephen; from the peaceful joy of the holy family and angel songs to the violence of the mob; from the King of angels to the first who bore witness to his faith and patience. At a scene like that of St. Stephen's martyrdom it is a relief to place ourselves in the position of a bystander. There stands Saul, the very antithesis of Stephen, young and enthusiastic as he, but passionately attached to Pharisaism as Stephen was to the gospel. As we know Paul in his Epistles, his great characteristic gift was sympathy. How then could he have consented to this tragedy?

I. THE REASONS FOR HIS CONSENT.

1. He was following the stream of opinion. All Jerusalem agreed that Stephen deserved his fate; and Paul had as yet no reason for resisting the will of the majority.

2. He was following the instincts of religious loyalty as he understood them. To him Stephen was a rebel against authority.

3. He was following the instincts of piety. The charge against him was that he calumniated God, Moses,the temple, and the law. The first was clearly an inference from the rest, and about the rest there was this much truth, that he no doubt preached to the Christians against attending temple worship. This he thought was at variance with the world-wide mission of Christ. Accordingly he proved before the Sanhedrin that there was nothing to show that God's presence was confined to the Promised Land, much less to a particular spot in it. All this to Paul was a blasphemous novelty.

II. HIS REFLECTIONS ON THE TRAGEDY. When all was over the memories of what had passed came back, and as he saw Stephen's death in retrospect he felt the force of three forms of power — suffering, sanctity, truth.

1. Suffering is power —(1) When it is voluntary. This stirs in us a fellow feeling even when undergone for an object we condemn.(2) This power is great in proportion to the sacrifice it involves. The deaths of the very old or young touch us less than that of a young man just reaching and conscious of the maturity of his faculties. He gives the best human nature has to give. So it was with ,Stephen, and Saul as he remembered this young manly life crushed out felt the power of suffering.

2. Sanctity is power, greatest when associated with suffering. Stephen was not merely good, keeping clear of what is evil; he was holy. He had a spirit that reflects a higher world — "full of faith and of the Holy Ghost." This sanctity illuminated his bodily frame, and was made perfectly plain in his dying prayer. This was not lost on Saul.

3. Truth is power. When Saul heard of Stephen's declaration his whole soul rose against it; yet the ideas of Stephen's speech haunted the young Pharisee, and became the great characteristic positions of his after ministry.

4. These three characteristics of the martyr find their perfect ,embodiment only in Christ.

III. CLOSING CONSIDERATIONS.

1. The view a Christian should take of an opponent of Christian truth — that of a possible convert and ally.

2. What persecutors can and cannot do. They can put clown a given belief by extermination as Christianity was crushed out in Northern Africa and Protestantism in Spain. But if persecution does not exterminate it only fans the flame, as did the persecuting emperors and Queen Mary. The persecution begun by the death of Stephen only contributed to the spread of the gospel.

3. The criminal folly of persecution by Christians since it is an attempt to achieve by outward and mechanical violence results which to be worth anything before God must be the product of His converting grace.

4. The signal service which martyrs have rendered to the world — enriching his country, church, age, with new and invigorating ideas of truth, and therefore while other sufferers die and are forgotten, the martyr rightly has his place in the calendar of the Church and in the hearts of her faithful children.

(Canon Liddon.)

It is said of John Huss that, on a countryman throwing a faggot at his head, he exclaimed, "Oh, holy simplicity! God send thee better light! You roast the goose now, but a swan shall come after me, and he shall escape your fire." Oddly enough, "Huss" is the Bohemian for "goose," while the meaning of "Luther" is "a swan."

(texts, and Acts 9:5, 11): — Here is moral character —

I. QUIESCENTLY CONSENTING TO THE WRONG (ver. 1). From Stephen's death Saul would no doubt catch the inspiration of his future life. His Jewish education has fitted him for this crisis. He was quite prepared to guard the clothes of those who would slay a Christian. Here, then, he stands at his post calmly and unmoved, the subject of two extreme influences, the surging, passionate mob, and the earnest prayer of the martyr. This event was educational to Saul. The manly conduct, earnest speech, and saintly death of Stephen, would appeal to his diviner sentiments; while the tumult and murderous intentions of the crowd would influence his baser side. To which will he yield? All the force of his past life inclines to the latter. But cannot that pale face and devout appeal to heaven overcome his prejudice? No! he leaves the scene with a cold determination to make it typical of his future. But, as a thought may lurk in the mind, concealed and unrecognised, so the impulses awakened in the heart of Saul by this event only awaited the further touch of the Divine Spirit to make them the master powers of his soul. Who can tell the formative power which one event may exercise upon our lives? But let us not think that we can stand to look at sin without sharing its guilt.

II. IN DETERMINED HOSTILITY TO THE RIGHT (ver. 3). This hostility was —

1. Daring. "The Church," He might strive to pluck the stars from the Divine grasp, but to touch the object of God's peculiar care was beyond description bold. We wonder that men dare to attack the Church, or to plot injury against it. Such conduct is a proof of their hardihood, or they would be awed by her holy presence and Divine Protector.

2. Extensive. "Made havoc." It often appears strange that God should permit men to pursue, sometimes unchecked, a course of determined harm to His Church. This fact almost staggers reason, and only faith can repose in its rectitude and wisdom. But men need not take the sword; the tale of the tattler, the formality of the hypocrite is sufficient.

3. Impudent. "Entering into every house." What right had Saul in another man's house, and especially for such a purpose? A man's house is sacred, consecrated to family union and love. No stranger unbidden, no foe should enter. But religious bigotry thinks not of social usage, much less of Christian courtesy.

4. Inhuman. "Haling men and women." When bigotry once gets possession of a man, it yields to no argument, not even to that of tender womanhood. See what quiescent sin comes to. Men that commence by keeping the clothes of persecutors, soon become persecutors themselves. The path of sin is ever downward.

III. AROUSED AND INQUIRING (Acts 9:5). The transitions of moral character are often —

1. Sudden. Saul little expected in a few months to be praying to the very Being whose followers he was murdering; he was on an errand of rage, and he never thought that it would turn out a mission of mercy to himself

2. Overwhelming. Saul is almost stunned. His moral being is altogether confused. The change now working within his soul is too great to be made calmly. The only relief of his half-unconscious soul is the cry, "What wilt Thou have me to do?"

3. Astonishing to others. What would the Jewish council say to the change that had come over Saul? The disciples of Christ received him half with suspicion. What an impression would his conversion make upon the general public!

4. Productive of great results to mankind. How many have received truth and benefit through the toils of the Apostle Paul during his life; and how many minds has he instructed, how many souls has he aided in life's struggles by his writings! Thus we see that the sudden changes that come over moral character are often productive of great results to the individual himself, and to mankind at large.

IV. IN COMMUNION WITH GOD (Acts 9:11).

1. Prayer is an index to character. The praying man is not Saul the persecutor, but Saul the penitent sinner. Persecutors do not pray to Jesus Christ. Whenever you see a man in earnest prayer to Christ, you may have some idea of his moral character.

2. Prayer is a reason for help. Ananias was to go to Saul and instruct him, "for behold he prayeth." No matter what our circumstances, if we will but pray, God will send His aid and comfort. It is not the rule of heaven to help a prayerless soul. Do you know of a penitent soul, it is your duty to take to it a message of peace and hope.

3. A life commenced by prayer is likely to be useful. Has not Paul been useful to the Church and the world? And why? Was it not because God could say of him, "Behold, he prayeth."

4. God notices the first prayer of contrition and calls attention to it. "Behold." It is an interesting sight even to heaven.

5. God sends succour to contrite souls. Has He not frequently sent an Ananias to you, fellow sinner? What have been the moral contrasts of your life? Is there a Damascus journey amongst them? Conclusion: Learn not to entirely estimate the character of men from a past remembrance of them. Suppose an associate of Saul's who had known him in the earlier part of his life, but who had not seen him for some time, had spoken of him as a persecutor and Jewish bigot, how mistaken would have been his opinion, and how unjust to the converted apostle! We should not be hasty to pass an opinion on our friends from a past remembrance of them. They may have since undergone a moral change for the better.

(J. S. Exell, M. A.)

1. The martyr Stephen waters the Church with his blood.

2. The raging Saul serves, even as a persecutor, unconsciously to the extension of the kingdom of Christ.

3. The fugitive Christians are the first messengers of the gospel to a distance.

(K. Gerok.)

Here we have —

I. A MAN WHO BECAME THE GREATEST APOSTLE OF CHRISTIANITY ACTING AS ITS MOST MILIGNANT FOE.

1. Saul was an accomplice in the martyrdom of Stephen, and rejoiced in it (Acts 7:58; Acts 22:20).

2. He was an infuriated leader in the general persecution. The word "made havoc" is commonly applied to wild beasts (Acts 21:10; Galatians 1:6). Now the fact that this man became the greatest apostle Demonstrates —

(1)The greatness of his conversion.

(2)The power of the gospel.

(3)The infinitude of Divine mercy.

II. MEN RISING ABOVE THE MOST POWERFULLY HOSTILE CIRCUMSTANCES.

1. The apostles stood calmly in the scene where their lives were in the most imminent danger, and when most of their fellow disciples had fled.

2. Devout men discharged a duty most exciting to the rage of their enemies. Away, then, with the dogma that man is the creature of circumstances. He is only so as he loses his manhood.

III. THE MOST INTOLERANT PERSECUTION FURTHERING THE CAUSE OF TRUTH Persecution —

1. Throws the persecuted more and more on their God.

2. It enables them to furnish in their lives a nobler manifestation of Christianity to the world; more earnest, united, devout.

3. It awakens general sympathy among men on their behalf, and thus disposes them to attend to their teachings.

(D. Thomas, D. D.)

The sacred fire, which might have burnt low on the hearth of the upper chamber of Jerusalem, was kindled into fresh heat and splendour when its brands were scattered over all Judaea and Samaria, and circumcised Gentiles were admitted by baptism into the fold of Christ.

(Archdeacon Farrar.)

Jerusalem was naturally the chief scene of the persecution, and the neighbouring towns, Hebron, and Gaza, and Lydda, and Joppa, became places of refuge. It was probably to this influx of believers in Christ that we may trace the existence of Christian communities in the two latter cities. The choice of Samaria was, perhaps, suggested by the hatred of that people to the Jews. Those who were fleeing from a persecution set on foot by the priests and rulers of Jerusalem were almost ipso facto sure of a welcome in Neapolis and other cities. But the choice of this as a place of refuge indicated that the barriers of the old antipathy were already in part broken down. What seemed the pressure of circumstances was leading directly to the fulfilment of our Lord's commands, that the disciples should be witnesses in Samaria as well as in Judaea (Acts 1:8).

(Dean Plumptre.)

I. GOD INTENDED THAT HIS CHURCH SHOULD BE SCATTERED ALL OVER THE WORLD.

1. There was a tendency in our humanity at first to remain together; hence the first grey fathers endeavoured to build a central tower around which the race should rally. But God confounded their language, and scattered them that they might people the world. Jerusalem was first the central point of Christianity, and the tendency doubtless was to keep the centre strong. I have often heard the argument, "Do not have too many out-stations, keep up a strong central force." But God's plan was that the holy force should be distributed; the holy seed must be sown — to do this the Lord used the rough hand of persecution. One went this way, and one the other; and the faithful were scattered.

2. Every Church endowed with the Spirit will be spread abroad. God never means the Church to be shut up in a shell or, like ointment, enclosed in a box. The precious perfume of the gospel must be poured forth to sweeten the air. Now that persecution has ceased godly men are scattered through the necessity of earning a livelihood. Sometimes we regret that young men should have to go to a distance, that families should have to migrate. But does not the Lord by this means sow the good seed widely? It is very pleasant to be comfortably settled under an edifying ministry, but the Lord has need of some of His servants in places where there is no light; and they ought of themselves to scatter voluntarily. Every Christian should say, "Where can I do most good?" And if we will not go afield willingly, God may use providential necessity as the forcible means of our dispersion.

II. GOD'S DESIGN IS NOT THE SCATTERING IN ITSELF, BUT SCATTERING OF A PURPOSE — to preach the Word. The word "proclaim" is not quite so subject to the modern sense which has spoiled the word "preach." The latter has come to be a sort of official term for delivering a set discourse; whereas gospel preaching is telling the gospel out in any way. Note —

1. The universality of the work of evangelising. All the scattered went everywhere; there does not seem to have been any exception. You thought it would read "the apostles," but they were just the people who did not go at all. Generals may have to stand still in the centre of the battle to direct the forces; but this was soldiers' battles, and of this sort all the battles of the Cross ought to be.

2. There were no personal distinctions. It is not said that ministers preached the Word, scarcely anything has been more injurious to the kingdom of Christ than the distinction between clergy and laity. No such distinction appears in the Bible. "Ye are God's Kleros": all God's saints are God's inheritance. "Ye are a royal priesthood." Though God gives to His Church apostles, teachers, pastors, etc., yet not by way of setting up a professional caste who are to do all the work while others sit still. Every converted man is to teach what he knows.

(C. H. Spurgeon.)

History is God teaching by example. The worst things in history are not necessarily without some elements which may be Divinely used for good. The reins never fall out of the guiding hand. The heathen rage. But the Lord sits as King in Zion. The contrasted lights and shadows of this narrative deserve, and will repay, closest attention.

I. HUMAN SYMPATHY AND KINDNESS MANIFEST THEMSELVES AMID EXULTANT CRUELTY. The phrase in relation to Saul means to approve, take pleasure and delight in what others have done. He was "exceedingly mad" against the believers in Jesus. Amid such manifestations of cruel depravity there were devout men who carried the mangled remains of the martyred deacon to a reverent burial. The phrase refers to the better elements of Jewish society — the moderate men who hated persecution. Violence always overreaches itself. Sympathy is awakened when wrong is boasting its victories. Stephen dies; but those who fear God, although they have not adopted his faith, are emboldened to breast the currents of unjust opinion and to go in the face of the mob who applaud an infamous deed. It was the same in the case of Jesus, who was buried by Joseph and Nicodemus in Joseph's garden. History is full of such contrasts. Humanity has its recoil from injustice and violence. Successful villainy is always ruinous. Passions, ecclesiastical or political, satiated with blood, involve blunder as well as crime. Religious animosities are met by this immense force in human nature, and there is no withstanding the influence of that pity which unjust violence evokes. The tears shed over a martyred corpse are more potent than the mightiest engines of persecution.

II. ADVERSITY AND PERSECUTION ARE OVERRULED BY THE ASCENDED LORD FOR THE EXTENSION OF THE CHURCH. The signal, by Stephen's death, was given for a general outbreak to exterminate the Christians. When wild beasts taste blood their fury becomes madness. "As for Saul." The word used means violent outrage and physical maltreatment. He made a ruin of the Church by brutal and bloody assaults on the persons of its members. Oriental religious fanaticism has always been tigerish in its cruelty. Beneath the Crescent have been wrought deeds of blood which have cursed and doomed Mahomedan fanaticism. The Lord reigneth. Christians are fugitives; but they carry Christianity wherever they go. New centres of Christian life and organisation spring up everywhere. When Rome drove out our own reformers they found leisure on the Continent to perfect translations of Holy Scripture in the mother tongue. God's hand was in it when the power of Rome was established in our land. Caesar "meant not so, neither did his heart think so." Beneath his eagles was borne the cross. Britain was conquered by the Romans that it might be conquered by Christ.

III. A PRINCIPLE AND AN ENCOURAGEMENT RESPECTING CHURCH EXTENSION. Fugitive believers are the first messengers of the gospel to distant regions. Philip was not an apostle, nor a pastor. His was a secular Office. But when those duties ceased through the scattering, he was still ready for service. Changing his place, he did not change his disposition. He found, new work for himself. While within the Church, for teaching and ruling, men receive a special call and ordination of the Lord, there is a service of Christ for which official appointment is not indispensable. Men who are Christians can and ought to make Christ known to those who are not. Order is seemly; but it is not to displace energy and zeal.

(W. H. Davison.)

They might be east into prison, or even put to death, but they would not go. They must be there to help and comfort the poor people in their danger. I have often read of shipwrecks, and have generally found that when the terrible waves were dashing over the ship, and the sailors were letting down the boats that the passengers might escape, the captain and the officers remained on deck to the very last. The apostles were like those brave officers. Will the ship sink? No; but if it should they will sink with her. But many others left the city. It was as right for them to go as for the apostles to stay. Several of them may have had little children dependent on them, for whose sake they must try to live and work. Then while they lived they could speak for Christ, and so do good to others.

(S. G. Green, D. D.)

Candace, Esaias, Ethiopians, Isaiah, John, Peter, Philip, Saul, Simon, StephenAzotus, Caesarea, Gaza, Jerusalem, Judea, SamariaAmazed, Arts, Astonished, Attention, Bewildered, Bewitched, Control, Deeds, Giving, Heed, Influence, Kept, Listened, Magic, Powers, Regard, Sorceries, Wonder-working1. By occasion of the persecution in Jerusalem, the church being planted in Samaria,
4. by Philip the deacon, who preached, did miracles, and baptized many;
9. among the rest Simon the sorcerer, a great seducer of the people;
14. Peter and John come to confirm and enlarge the church;
15. where, by prayer and imposition of hands giving the Holy Spirit;
18. when Simon would have bought the like power of them,
20. Peter sharply reproving his hypocrisy and covetousness,
22. and exhorting him to repentance,
25. together with John preaching the word of the Lord, return to Jerusalem;
26. but the angel sends Philip to teach and baptize the Ethiopian Eunuch.

Acts 8:4-17

     7560   Samaritans, the

Acts 8:5-13

     7757   preaching, effects

Acts 8:9-11

     1416   miracles, nature of
     4185   sorcery and magic

Acts 8:9-13

     4155   divination

Acts 8:9-23

     5714   men

Simon the Sorcerer
'Thou hast neither part nor lot in this matter: for thy heart is not right in the sight of God.'--ACTS viii. 21. The era of the birth of Christianity was one of fermenting opinion and decaying faith. Then, as now, men's minds were seething and unsettled, and that unrest which is the precursor of great changes in intellectual and spiritual habitudes affected the civilised world. Such a period is ever one of predisposition to superstition. The one true bond which unites God and man being obscured, …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

Philip the Evangelist
'But Philip was found at Azotus: and passing through he preached in all the cities, till he came to Caesarea.'--ACTS viii. 40. The little that is known about Philip, the deacon and evangelist, may very soon be told. His name suggests, though by no means conclusively, that he was probably one of the so-called Hellenists, or foreign-born and Greek-speaking Jews. This is made the more probable because he was one of the seven selected by the Church, and after that selection appointed by the Apostles, …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

Seed Scattered and Taking Root
'And Saul was consenting unto his death. And at that time there was a great persecution against the church which was at Jerusalem; and they were all scattered abroad throughout the regions of Judaea and Samaria, except the apostles. 2. And devout men carried Stephen to his burial, and made great lamentation over him. 3. As for Saul, he made havock of the church, entering into every house, and haling men and women committed them to prison. 4. Therefore they that were scattered abroad went everywhere …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

A Meeting in the Desert
'And the angel of the Lord spake unto Philip, saying, Arise, and go toward the south unto the way that goeth down from Jerusalem unto Gaza, which is desert. 27. And he arose and went: and, behold, a man of Ethiopia, an eunuch of great authority under Candace queen of the Ethiopians, who had the charge of all her treasure, and had come to Jerusalem for to worship, 28. Was returning, and sitting in his chariot, read Esaias the prophet. 29. Then the Spirit said unto Philip, Go near, and join thyself …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

The General Spread of the Gospel
"The earth shall be full of the knowledge of the Lord, as the waters covers the sea." Isa. 11:9. 1. In what a condition is the world at present! How does darkness, intellectual darkness, ignorance, with vice and misery attendant upon it, cover the face of the earth! From the accurate inquiry made with indefatigable pains by our ingenious countryman, Mr. Brerewood; (who travelled himself over a great part of the known world, in order to form the more exact judgment;) supposing the world to be divided …
John Wesley—Sermons on Several Occasions

Twenty-Sixth Day for the Holy Spirit on Young Converts
WHAT TO PRAY.--For the Holy Spirit on Young Converts "Peter and John prayed for them, that they might receive the Holy Ghost; for as yet He was fallen upon none of them: only they had been baptized into the name of the Lord Jesus."--ACTS viii. 15, 16. "Now He which establisheth us with you in Christ, and anointed us, is God; who also gave us the earnest of the Spirit in our hearts."--2 COR. i. 21, 22. How many new converts who remain feeble; how many who fall into sin; how many who backslide …
Andrew Murray—The Ministry of Intercession

Period iii. The Critical Period: A. D. 140 to A. D. 200
The interval between the close of the post-apostolic age and the end of the second century, or from about 140 to 200, may be called the Critical Period of Ancient Christianity. In this period there grew up conceptions of Christianity which were felt by the Church, as a whole, to be fundamentally opposed to its essential spirit and to constitute a serious menace to the Christian faith as it had been commonly received. These conceptions, which grew up both alongside of, and within the Church, have …
Joseph Cullen Ayer Jr., Ph.D.—A Source Book for Ancient Church History

Gaza
After very many histories of this place in the Holy Bible, which there is no need to repeat here,--in this city did Alexander the Great, at length, besiege Babemeses the Persian, by the space of two months. "And that city, which before-time was most famous, was laid waste by him, and rendered desert." Not that he had destroyed the building of the city, or consumed it with fire; for presently after his death, Antigonus and Ptolemy, his captains, fighting, it had walls, gates, and fortifications: but …
John Lightfoot—From the Talmud and Hebraica

And on the Day Following He Went Forth Still More Eagerly Bent on The...
11. And on the day following he went forth still more eagerly bent on the service of God and having fallen in with the old man he had met previously, he asked him to dwell with him in the desert. But when the other declined on account of his great age, and because as yet there was no such custom, Antony himself set off forthwith to the mountain. And yet again the enemy seeing his zeal and wishing to hinder it, cast in his way what seemed to be a great silver dish. But Antony, seeing the guile of …
Athanasius—Select Works and Letters or Athanasius

Whether Baptism Can be Conferred in the Name of Christ?
Objection 1: It seems that Baptism can be conferred in the name of Christ. For just as there is "one Faith," so is there "one Baptism" (Eph. 4:5). But it is related (Acts 8:12) that "in the name of Jesus Christ they were baptized, both men and women." Therefore now also can Baptism be conferred in the name of Christ. Objection 2: Further, Ambrose says (De Spir. Sanct. i): "If you mention Christ, you designate both the Father by Whom He was anointed, and the Son Himself, Who was anointed, and the …
Saint Thomas Aquinas—Summa Theologica

Whether Chrism is a Fitting Matter for this Sacrament?
Objection 1: It seems that chrism is not a fitting matter for this sacrament. For this sacrament, as stated above (A[1], ad 1), was instituted by Christ when He promised His disciples the Holy Ghost. But He sent them the Holy Ghost without their being anointed with chrism. Moreover, the apostles themselves bestowed this sacrament without chrism, by the mere imposition of hands: for it is written (Acts 8:17) that the apostles "laid their hands upon" those who were baptized, "and they received the …
Saint Thomas Aquinas—Summa Theologica

Whether the Imposition of the Priest's Hands is Necessary for this Sacrament?
Objection 1: It would seem that the imposition of the priest's hands is necessary for this sacrament. For it is written (Mk. 16:18): "They shall lay hands upon the sick, and they shall recover." Now sinners are sick spiritually, and obtain recovery through this sacrament. Therefore an imposition of hands should be made in this sacrament. Objection 2: Further, in this sacrament man regains the Holy Ghost Whom he had lost, wherefore it is said in the person of the penitent (Ps. 1:14): "Restore unto …
Saint Thomas Aquinas—Summa Theologica

Whether Penance is a Sacrament?
Objection 1: It would seem that Penance is not a sacrament. For Gregory [*Cf. Isidore, Etym. vi, ch. 19] says: "The sacraments are Baptism, Chrism, and the Body and Blood of Christ; which are called sacraments because under the veil of corporeal things the Divine power works out salvation in a hidden manner." But this does not happen in Penance, because therein corporeal things are not employed that, under them, the power of God may work our salvation. Therefore Penance is not a sacrament. Objection …
Saint Thomas Aquinas—Summa Theologica

Whether Baptism Should be Deferred?
Objection 1: It seems that Baptism should be deferred. For Pope Leo says (Epist. xvi): "Two seasons," i.e. Easter and Whitsuntide, "are fixed by the Roman Pontiff for the celebration of Baptism. Wherefore we admonish your Beatitude not to add any other days to this custom." Therefore it seems that Baptism should be conferred not at once, but delayed until the aforesaid seasons. Objection 2: Further, we read in the decrees of the Council of Agde (Can. xxxiv): "If Jews whose bad faith often "returns …
Saint Thomas Aquinas—Summa Theologica

Whether those who had Been Baptized with John's Baptism had to be Baptized with the Baptism of Christ?
Objection 1: It would seem that those who had been baptized with John's baptism had not to be baptized with the baptism of Christ. For John was not less than the apostles, since of him is it written (Mat. 11:11): "There hath not risen among them that are born of women a greater than John the Baptist." But those who were baptized by the apostles were not baptized again, but only received the imposition of hands; for it is written (Acts 8:16,17) that some were "only baptized" by Philip "in the name …
Saint Thomas Aquinas—Summa Theologica

Whether Simony is an Intentional Will to Buy or Sell Something Spiritual or Connected with a Spiritual Thing?
Objection 1: It would seem that simony is not "an express will to buy or sell something spiritual or connected with a spiritual thing." Simony is heresy, since it is written (I, qu. i [*Can. Eos qui per pecunias.]): "The impious heresy of Macedonius and of those who with him impugned the Holy Ghost, is more endurable than that of those who are guilty of simony: since the former in their ravings maintained that the Holy Spirit of Father and Son is a creature and the slave of God, whereas the latter …
Saint Thomas Aquinas—Summa Theologica

The Holy Spirit Sending Men Forth to Definite Lines of Work.
We read in Acts xiii. 2-4, "As they ministered to the Lord, and fasted, the Holy Ghost said, Separate Me Barnabas and Saul for the work whereunto I have called them. And when they had fasted and prayed, and laid their hands on them, they sent them away. So they, being sent forth by the Holy Ghost, departed into Seleucia; and from thence they sailed to Cyprus." It is evident from this passage that the Holy Spirit calls men into definite lines of work and sends them forth into the work. He not …
R. A. Torrey—The Person and Work of The Holy Spirit

Preventive against Backsliding.
It is most instructive to note how exceedingly anxious the early Christians were, that, as soon as a man was converted, he should be "filled with the Holy Ghost." They knew no reason why weary wastes of disappointing years should stretch between Bethel and Peniel, between the Cross and Pentecost. They knew it was not God's will that forty years of wilderness wanderings should lie between Egypt and the Promised Land (Deut. i. 2). When Peter and John came to the Samaritans, and found that they were …
John MacNeil—The Spirit-Filled Life

How Long Between?
It is often asked what time must elapse between the regenerating by the Spirit and the filling with the Spirit? for be it remembered the Filling is as real and distinct and definite a blessing as the regenerating. Many people know the moment of their new birth; they were conscious of the change; so also many know when they were "filled with the Holy Ghost;" it was a blessed, bright, conscious experience, and it is as impossible to argue them out of the one experience as out of the other. On the other …
John MacNeil—The Spirit-Filled Life

The Early History of Particular Churches.
A.D. 67-A.D. 500 Section 1. The Church of England. [Sidenote: St. Paul's visit to England.] The CHURCH OF ENGLAND is believed, with good reason, to owe its foundation to the Apostle St. Paul, who probably came to this country after his first imprisonment at Rome. The writings of Tertullian, and others in the second and third centuries speak of Christianity as having spread as far as the islands of Britain, and a British king named Lucius is known to have embraced the Faith about the middle of …
John Henry Blunt—A Key to the Knowledge of Church History

Philip, the Evangelist
BY REV. GEORGE MILLIGAN, M.A., D.D. Philip the Evangelist must be carefully distinguished from Philip the Apostle. And though it is little that we are told regarding him in Scripture, that little is very significant. He first comes before us as one of the seven chosen by the early Church at Jerusalem to take charge of the daily ministration of charity to the poor widows (Acts vi. I ff.). And when this work is hindered by the outbreak of persecution following on the death of Stephen, we find him …
George Milligan—Men of the Bible; Some Lesser-Known

Whether Sanctifying Grace is Bestowed in this Sacrament?
Objection 1: It seems that sanctifying grace is not bestowed in this sacrament. For sanctifying grace is ordained against sin. But this sacrament, as stated above [4492](A[6]) is given only to the baptized, who are cleansed from sin. Therefore sanctifying grace is not bestowed in this sacrament. Objection 2: Further, sinners especially need sanctifying grace, by which alone can they be justified. If, therefore, sanctifying grace is bestowed in this sacrament, it seems that it should be given to those …
Saint Thomas Aquinas—Summa Theologica

Whether Only a Bishop Can Confer this Sacrament?
Objection 1: It seems that not only a bishop can confer this sacrament. For Gregory (Regist. iv), writing to Bishop Januarius, says: "We hear that some were scandalized because we forbade priests to anoint with chrism those who have been baptized. Yet in doing this we followed the ancient custom of our Church: but if this trouble some so very much we permit priests, where no bishop is to be had, to anoint the baptized on the forehead with chrism." But that which is essential to the sacraments should …
Saint Thomas Aquinas—Summa Theologica

Of the Five Sacraments, Falsely So Called. Their Spuriousness Proved, and their True Character Explained.
1. Connection of the present discussion with that concerning Baptism and the Lord's Supper. Impiety of the popish teachers in attributing more to human rites than to the ordinances of God. 2. Men cannot institute sacraments. Necessary to keep up a distinction between sacraments and other ceremonies. 3. Seven sacraments not to be found in ecclesiastical writers. Augustine, who may represent all the others, acknowledged two sacraments only. 4. Nature of confirmation in ancient times. The laying on …
John Calvin—The Institutes of the Christian Religion

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