So far is persecution from prevailing against the Church, that by it the Church groweth from Jerusalem into all Jewry and Samaria. 5 The second of the Deacons, Philip, converteth with his miracles the city itself of Samaria, and baptizeth them, even Simon Magus also himself among the rest, 14 But the Apostles Peter and John are the Ministers to give them the Holy Ghost. 18 Which ministry Simon Magus would buy of them. 26 The same Philip being sent of an Angel to a great man of Ethiopia, Who came a Pilgrimage to Jerusalem, first catechizeth him: 36 and then (he professing his faith and desiring Baptism) doth also baptize him.So farre is persecution from preuailing against the Church, that by it the Church groweth from Hierusalem into al Ievvrie and Samaria. 5 The second of the Deacons, Philip, conuerteth vvith his miracles the citie it self of Samaria, and baptizeth them, euen Simon Magus also him self among the rest, 14 But the Apostles Peter and Iohn are the Ministers to giue them the Holy Ghost. 18 Which ministerie Simon Magus vvould bie of them. 26 The same Philip being sent of an Angel to a great man of Æthiopia, Who came a Pilgrimage to Hierusalem, first catechizeth him: 36 and then (he professing his faith and desiring Baptisme) doth also baptize him.
The 3. part. The propagation of the Church from Hierusalem into al Iewrie and to Samaria.
And the same day there was made a great persecution in the Church, which was at Jerusalem, and all were dispersed through the countries of Jewry and Samaria, saving the Apostles.AND the same day there vvas made a great persecution in the Church, vvhich vvas at Hierusalem, and al vvere dispersed through the countries of Ievvrie and Samaria, sauing the Apostles.Facta est autem in illa die persecutio magna in ecclesia quæ erat Jerosolymis, et omnes dispersi sunt per regiones Judææ et Samariæ præter Apostolos.
2And devout men took order curaverunt: arranged, saw to the burial of Stephen's funeral, and made great mourning upon him.And deuout men *tooke order for Steuens funeral, and made great mourning vpon him.¶Curaverunt autem Stephanum viri timorati, et fecerunt planctum magnum super eum.
3But Saul devastabat: laid waste, ravaged the Church: entering in from house to house, and drawing men and women, delivered them into prison.But Saul *vvasted the Church: entring in from house to house, and dravving men and vvomen, deliuered them into prison.Saulus autem devastabat ecclesiam per domos intrans, et trahens viros ac mulieres, tradebat in custodiam.
4They therefore that were dispersed, passed through, evangelizing the word.They therfore that vvere dispersed, passed through, euangelizing the vvord.Igitur qui dispersi erant pertransibant, evangelizantes verbum Dei.
5And Philip descending into the city of Samaria, preached CHRIST unto them.And Philippe descending into the citie of Samaria, preached CHRIST vnto them.Philippus autem descendens in civitatem Samariæ, prædicabat illis Christum.
6And the multitudes were intendebant: attentive, giving heed to those things which were said of Philip, with one accord hearing, and seeing the signs that he did.And the multitudes vvere attent to those things vvhich vvere said of Philippe, vvith one accord hearing, and seing the signes that he did.Intendebant autem turbæ his quæ a Philippo dicebantur, unanimiter audientes, et videntes signa quæ faciebat.
7For many of them that had unclean spirits, crying with a loud voice, went out. And many sick of the palsy and lame were cured.For many of them that had vncleane spirits, crying vvith a loud voice, vvent out. And many sicke of the palsey and lame vvere cured.Multi enim eorum qui habebant spiritus immundos, clamantes voce magna exibant. Multi autem paralytici et claudi curati sunt.
8There was made therefore great joy in that city.There vvas made therfore great ioy in that citie. ⊢Factum est ergo gaudium magnum in illa civitate.
9And a certain man named Simon, who before had been in that city a Magician, seducens: enticing sexually; leading astray, deceiving the nation of Samaria, saying himself to be some great one:And a certaine man named Simon, vvho before had been in that citie a Magician, seducing the nation of Samaria, saying him self to be some great one:Vir autem quidam nomine Simon, qui ante fuerat in civitate magus, seducens gentem Samariæ, dicens se esse aliquem magnum :
10unto whom all hearkened from the least to the greatest, saying, This man is the power of God, that is called great.vnto vvhom al harkened from the least to the greatest, saying, This man is the povver of God, that is called great.cui auscultabant omnes a minimo usque ad maximum, dicentes : Hic est virtus Dei, quæ vocatur magna.
11And they were attent upon him, because a long time he had bewitched them with his magical practices.And they vvere attent vpon him, because a long time he had bewitched them vvith his magical practises.Attendebant autem eum : propter quod multo tempore magiis suis dementasset eos.
12But when they had believed Philip evangelizing of the kingdom of God, and of the name of JESUS CHRIST, they were baptized, men and women.But vvhen they had beleeued Philippe euangelizing of the kingdom of God, and of the name of IESVS CHRIST, they vvere baptized, men and vvomen.Cum vero credidissent Philippo evangelizanti de regno Dei, in nomine Jesu Christi baptizabantur viri ac mulieres.
13Then Simon also himself believed: and being baptized, he cleaved to Philip. Seeing also signs and very great miracles to be done, he was stupens: stunned, struck senseless with admirabatur: high regard, approval; amazement, wonder.Then Simon also him self beleeued: and being baptized, he cleaued to Philippe. Seing also signes and very great miracles to be done, he vvas astonied vvith admiration.Tunc Simon et ipse credidit : et cum baptizatus esset, adhærebat Philippo. Videns etiam signa et virtutes maximas fieri, stupens admirabatur.
14And when the Apostles who were in Jerusalem, had heard that Samaria had received the word of God: they sent unto them Peter and John.And vvhen the Apostles vvho vvere in Hierusalem, had heard that Samaria had receiued the vvord of God: they sent vnto them Peter & Iohn.¶Cum autem audissent Apostoli qui erant Jerosolymis, quod recepisset Samaria verbum Dei, miserunt ad eos Petrum et Joannem.
15Who when they were come, prayed for them, that they might receive the holy Ghost.Vvho vvhen they vvere come, praied for them, that they might receiue the holy Ghost.Qui cum venissent, oraverunt pro ipsis ut acciperent Spiritum Sanctum :
16For he was not yet come upon any of them, but they were only baptized in the name of our Lord JESUS.For he vvas not yet come vpon any of them, but they vvere only baptized in the name of our Lord IESVS.nondum enim in quemquam illorum venerat, sed baptizati tantum erant in nomine Domini Jesu.
17Then did they impose their hands upon them, and they received the holy Ghost.Then did they impose their handes vpon them, and they receiued the holy Ghost. ⊢¶Tunc imponebant manus super illos, et accipiebant Spiritum Sanctum.
18And when Simon had seen that by the imposition of the hand of the Apostles, the holy Ghost was given, he offered them money,And vvhen Simon had seen that by the imposition of the hand of the Apostles, the holy Ghost vvas giuen, he offered them money,¶Cum vidisset autem Simon quia per impositionem manus Apostolorum daretur Spiritus Sanctus, obtulit eis pecuniam,
19saying, Give me also this power, that on whomsoever I impose my hands, he may receive the holy Ghost.saying, Giue me also this povver, that on vvhomsoeuer I impose my handes, he may receiue the holy Ghost.dicens : Date et mihi hanc potestatem, ut cuicumque imposuero manus, accipiat Spiritum Sanctum. Petrus autem dixit ad eum :
20But Peter said to him, Thy money be with thee unto perditionem: utter ruin, destruction (damnation): because thou hast thought that the gift of God is purchased with money.But Peter said to him, Thy money be vvith thee vnto perdition: because thou hast thought that the gift of God is purchased vvith money.Pecunia tua tecum sit in perditionem : quoniam donum Dei existimasti pecunia possideri.
21Thou hast no part, nor lot in this word. For thy heart is not right before God.Thou hast no part, nor lot in this vvord. For thy hart is not right before God.Non est tibi pars neque sors in sermone isto : cor enim tuum non est rectum coram Deo.
22Do penance therefore from this thy wickedness: and pray to God, if perhaps this cogitatio: thought, intent of mind of thy heart may be remitted thee.Doe penance therfore from this thy vvickednesse: and pray to God, if perhaps this cogitation of thy hart may be remitted thee.¶Pœnitentiam itaque age ab hac nequitia tua : et roga Deum, si forte remittatur tibi hæc cogitatio cordis tui.
23For I see thou art in the gall of bitterness and the obligatione: a duty or commitment; a bond, fetter of iniquity.For I see thou art in the gall of bitternes and the obligation of iniquitie.In felle enim amaritudinis, et obligatione iniquitatis, video te esse.
24And Simon answering said, Pray you for me to our Lord, that nothing come upon me of these things which you have said.And Simon ansvvering said, Pray you for me to our Lord, that nothing come vpon me of these things vvhich you haue said.¶Respondens autem Simon, dixit : Precamini vos pro me ad Dominum, ut nihil veniat super me horum quæ dixistis.
25And they indeed having testified and spoken the word of our Lord, returned to Jerusalem, and evangelized to many countries of the Samaritans.And they in deede hauing testified and spoken the vvord of our Lord, returned to Hierusalem, and euangelized to many countries of the Samaritans.Et illi quidem testificati, et locuti verbum Domini, redibant Jerosolymam, et multis regionibus Samaritanorum evangelizabant.
26And an Angel of our Lord spake to Philip, saying: Arise, and go toward the South, to the way that goeth down from Jerusalem into Gaza: this is deserta: an arid sandy region; what one deserves; deserted, uninhabited (a wilderness road).And an Angel of our Lord spake to Philippe, saying: Arise, and goe tovvard the South, to the vvay that goeth dovvne from Hierusalem into Gaza: this is desert.Angelus autem Domini locutus est ad Philippum, dicens : Surge, et vade contra meridianum, ad viam quæ descendit ab Jerusalem in Gazam : hæc est deserta.
27And rising he went. And behold, a man of Ethiopia, an eunuch, of great authority under Candace the Queen of the Ethiopians, who was over all her treasures, was come to Jerusalem to adorare: to worship, do religious homage:And rising he vvent. And behold, a man of Æthiopia, an eunuch, of great authoritie vnder Candace the Queene of the Æthiopians, vvho vvas ouer al her treasures, vvas come to Hierusalem to adore:¶Et surgens abiit. Et ecce vir Æthiops, eunuchus, potens Candacis reginæ Æthiopum, qui erat super omnes gazas ejus, venerat adorare in Jerusalem :
28and he was returning and sitting upon his chariot, and reading Isaias the prophet.and he vvas returning and sitting vpon his chariot, and reading Esay the prophet.et revertebatur sedens super currum suum, legensque Isaiam prophetam.
29And the Spirit said to Philip, Go near, and join thyself to this same chariot.And the Spirit said to Philippe, Goe neere, and ioyne thy self to this same chariot.Dixit autem Spiritus Philippo : Accede, et adjunge te ad currum istum.
30And Philip running thereunto, heard him reading Isaias the prophet, and he said: putasne: thinkest, supposest thou that thou understandest the things which thou readest?And Philippe running thervnto, heard him reading Esay the prophet, and he said: Trovvest thou that thou vnderstandest the things vvhich thou readest?Accurrens autem Philippus, audivit eum legentem Isaiam prophetam, et dixit : Putasne intelligis quæ legis ?
31Who said, And how can I, unless some man shew me? and he desired Philip that he would come up and sit with him.Vvho said, And hovv can I, vnlesse some man shevv me? & he desired Philippe that he vvould come vp and sit vvith him.Qui ait : Et quomodo possum, si non aliquis ostenderit mihi ? Rogavitque Philippum ut ascenderet, et sederet secum.
32And the place of the scripture which he did read, was this: *As a sheep to slaughter was he led: and as a lamb before his shearer, without voice, so did he not open his mouth.*And the place of the scripture vvhich he did reade, vvas this: *As a sheepe to slaughter vvas he led: and as a lambe before his shearer, vvithout voice, so did he not open his mouth.*Locus autem Scripturæ quem legebat, erat hic : Tamquam ovis ad occisionem ductus est : et sicut agnus coram tondente se, sine voce, sic non aperuit os suum.
33*In humility his judgment was taken away. His generation who shall declare, for from the earth shall his life be taken?**In humilitie his iudgement vvas taken avvay. His generation vvho shal declare, for from the earth shal his life be taken?*In humilitate judicium ejus sublatum est. Generationem ejus quis enarrabit ? quoniam tolletur de terra vita ejus.
34And the eunuch answering Philip, said, I beseech thee, of whom doth the Prophet speak this? of himself, or of some other?And the eunuch ansvvering Philip, said, I beseeche thee, of vvhom doth the Prophet speake this? of him self, or of some other?Respondens autem eunuchus Philippo, dixit : Obsecro te, de quo propheta dicit hoc ? de se, an de alio aliquo ?
35And Philip opening his mouth, and beginning from this scripture, evangelized unto him JESUS.And Philip opening his mouth, and beginning from this scripture, euangelized vnto him IESVS.Aperiens autem Philippus os suum, et incipiens a Scriptura ista, evangelizavit illi Jesum.
36And as they went by the way, they came to a certain water: and the eunuch said, Lo water, who doth prohibet: to allow, permit; to hinder, prevent me to be baptized?And as they vvent by the vvay, they came to a certaine vvater: and the eunuch said, Lo vvater, vvho doth let me to be baptized?Et dum irent per viam, venerunt ad quamdam aquam : et ait eunuchus : Ecce aqua : quid prohibet me baptizari ?
37And Philip said, If thou believe with all thy heart, thou mayest. And he answering said, I believe that JESUS CHRIST is the son of God.And Philip said, If thou beleeue vvith al thy hart, thou maiest. And he ansvvering said, I beleeue that IESVS CHRIST is the sonne of God.Dixit autem Philippus : Si credis ex toto corde, licet. Et respondens ait : Credo Filium Dei esse Jesum Christum.
38And he commanded the chariot to stay: and they went down into the water, Philip and the Eunuch, and he baptized him.And he commanded the chariot to stay: and they vvent dovvne into the vvater, Philip and the Eunuch, and he baptized him.¶Et jussit stare currum : et descenderunt uterque in aquam, Philippus et eunuchus, et baptizavit eum.
39And when they were come up out of the water, the Spirit of our Lord took away Philip, and the eunuch saw him no more. And he went on his way rejoicing.And vvhen they vvere come vp out of the vvater, the Spirit of our Lord tooke avvay Philip, and the eunuch savv him no more. And he vvent on his vvay reioycing.Cum autem ascendissent de aqua, Spiritus Domini rapuit Philippum, et amplius non vidit eum eunuchus. Ibat autem per viam suam gaudens.
40But Philip was found in Azotus, and passing through, he evangelized to all the cities, till he came to Caesarea.But Philip vvas found in Azótus, & passing through, he euangelized to al the cities, til he came to Cæsarea. ⊢Philippus autem inventus est in Azoto, et pertransiens evangelizabat civitatibus cunctis, donec veniret Cæsaream.
Annotations
2Devout men. As here great devotion was used in burying his body, so afterward at the Invention & Translation thereof. And the miracles wrought by the same, and at every little memory of the same, were infinite: as St. Augustine witnesseth. li. 22 de Civit. Dei. c. 8. & Sermon. de S. Steph. to. 10.
14Sent Peter. Some Protestants use this place to prove St. Peter not to be head of the Apostles, because he and St. John were sent by the Twelve, by which reason they might as well conclude that he was not equal to the rest. for commonly the Master sendeth the man, and the Superior the inferior, when the word of Sending is exactly used. But it is not always so taken in the Scriptures, for then could not the Son be sent by the Father, nor the Holy Ghost from the Father and the Son: nor otherwise in common use of the world, seeing the inferior or equal may entreat his friend or Superior to do his business for him, and especially a body Politic or a Corporation may by election or otherwise choose their Head and send him. so may the Citizens send their Mayor to the Prince or Parliament, though he be the head of the city, because he may be more fit to do their business. also the Superior or equal may be sent by his own consent or desire. Lastly, the College of the Apostles comprising Peter with the rest, (as every such Body implieth both the head and the members) was greater than Peter their head alone. as the Prince and Parliament is greater than the Prince alone. And so Peter might be sent as by authority of the whole College, notwithstanding he were the head of the same.
17Did they impose. If this Philip had been an Apostle (saith St. Bede) he might have imposed his hands, that they might have received the Holy Ghost, but this none can do saving Bishops. For though Priests may baptize, and anoint the Baptized also with Chrism consecrated by a Bishop: yet he can not sign his forehead with the same holy oil, because that belongeth only to Bishops when they give the holy Ghost to the Baptized. So saith he touching the Sacrament of Confirmation in 8 Act. This imposition therefore of hands together with the prayers here specified (which no doubt were the very same that the Church yet useth to that purpose) was the ministration of the Sacrament of Confirmation. Whereof St. Cyprian saith thus. They that in Samaria were baptized of Philip, because they had lawful and Ecclesiastical Baptism, ought not to be baptized any more: but only that which wanted, was done by Peter and John, to wit, that by prayer made for them and imposition of hands, the Holy Ghost might be poured upon them. Which now also is done with us, that they which in the Church are baptized, be by the Rulers of the Church offered, and by our prayer and imposition of hand receive the Holy Ghost, and be signed with our Lord's seal. So St. Cyprian. But the Heretics object that yet here is no mention of oil. To whom we say, that many things were done and said in the administration of this and other Sacraments, and all instituted by Christ himself and delivered to the Church by the Apostles, which are not particularly written by the Evangelists or any other in the Scripture, among which this is evident by all antiquity and most general practice of the Church, to be one. St. Denys saith, The Priests did present the baptized to the Bishop, that he might sign them divino & deifico unguento, with the divine and deifical ointment. And again, Adventum S. Spiritus consummans inunctio largitur, the unction consummating giveth the coming of the Holy Ghost. Tertullian de resur. carn. nu. 7 & li. 1 adv. Marcio. speaketh of this Confirmation by Chrism thus: The flesh is anointed, that the soul may be consecrated: the flesh is signed, that the soul may be fenced: the flesh by imposition of hand is shadowed, that the soul by the Spirit may be illuminated. St. Cyprian likewise, ep. 70. nu. 2. He must also be anointed, that is baptized, with the oil sanctified on the Altar: And ep. 72 (see also ep. 73. nu. 3) he expressly calleth it a Sacrament, joining it with Baptism, as Melchiades doth (ep. ad omnes Hispaniæ Episcopos nu. 2. to 1 Conc.) showing the difference betwixt it and Baptism. St. Augustine also, cont. lit. Petil. li. 2. c. 104. The Sacrament of Chrism in the kind of visible seals is sacred and holy, even as Baptism itself. We omit St. Cyril mystag. 3. St. Ambrose li. 3 de Sacram. c. 2. & de iis qui mysteriis initiantur c. 7. St. Leo ep. 88. the ancient Councils also of Laodicea, can. 48. Carthage 3 can. 39. and Arausicanum 4 can. 1. and others. And St. Clement (Apost. Const. li. 7. c. 44) reporteth certain constitutions of the Apostles touching the same. St. Denys referreth the manner of consecration of the same Chrism to the Apostles' instruction. St. Basil li. de Sp. sancto c. 27 calleth it a tradition of the Apostles. And the most ancient Martyr St. Fabian ep. 2 ad omnes Orientales Episcopos in initio, to. 1 Conc. saith plainly that Christ himself did so instruct the Apostles at the time of the institution of the B. Sacrament of the Altar. And so doth the Author of the book de unctione Chrismatis apud D. Cyprianum nu. 1. telling the excellent effects and graces of this Sacrament, and why this kind of oil and balm was taken of the old Law, & used in the Sacraments of the new Testament. Which thing the Heretics can with less cause object against the Church, seeing they confess that Christ and his Apostles took the ceremony of imposition of hands in this and other Sacraments, from the Jews' manner of consecrating their hosts deputed to sacrifice. To conclude, never none denied or contemned this Sacrament of Confirmation and holy Chrism, but known Heretics. St. Cornelius that B. Martyr so much praised of St. Cyprian, ep. ad Fabium apud Euseb. li. 6 c. 35 affirmeth, that Novatus fell to Heresy, for that he had not received the Holy Ghost by the consignation of a Bishop. Whom all the Novatians did follow, never using that holy Chrism, as Theodorete writeth, li. 1 Fabul. Haer. And Optatus li. 2 cont. Parm. writeth that it was the special barbarous sacrilege of the Donatists, to conculcate the holy oil. But all this is nothing to the savage disorder of Calvinists in this point.
17And they received the Holy Ghost. The Protestants charge the Catholics, that by approving and commending so much the Sacrament of Confirmation, and by attributing to it specially the gift of the Holy Ghost, they diminish the force of Baptism, challenging also boldly the ancient Fathers for the same. As though any Catholic or Doctor ever said more than the express words of Scripture here and elsewhere plainly give them warrant for. If they diminish the virtue of Baptism, then did Christ so, appointing his Apostles and all the Faithful even after their Baptism to expect the Holy Ghost & virtue from above. then did the Apostles injury to Baptism, in that they imposed hands on the baptized, and gave them the Holy Ghost. And this is the Heretics' blindness in this case, that they can not, or will not see that the Holy Ghost is given in Baptism to remission of sins, life, and sanctification: & in Confirmation, for force, strength, and corroboration to fight against all our spiritual enemies, and to stand constantly in confession of our faith, even to death, in times of persecution either of the Heathen or of Heretics, with great increase of grace. And let the good Reader note here our Adversaries' great perversity and corruption of the plain sense of the Scriptures in this point: some of them affirming the Holy Ghost here to be no other but the gift of wisdom in the Apostles and a few more to the government of the Church, when it is plain that not only the Governors but all that were baptized, received this grace, both men and women. Some, that it was no internal grace, but only the gift of divers languages: Which is very false, the gift of Tongues being but a sequel and an accident to the grace, and an external token of the inward gift of the Holy Ghost, and our Saviour calleth it virtue from above. Some say, that whatsoever it was, it was but a miraculous thing, and dured no longer than the gift of the Tongues joined thereunto, by which evasion they deny also the Sacrament of Extreme Unction, and the force of Excommunication, because the corporal punishments which were annexed often times in the Primitive Church unto it, ceaseth, and so may they take away (as they mean to do) all Christ's faith or religion, because it hath not the like operation of miracles as in the beginning. But St. Augustine toucheth this point fully. Is there any man (saith he) of so perverse an heart, to deny these Children on whom we now imposed hands, to have received the Holy Ghost, because they speak not with Tongues? &c. Lastly, some of them make no more of Confirmation or the Apostles' fact, but as of a doctrine, instruction, or exhortation to continue in the faith received. Whereupon they have turned this holy Sacrament into a Catechism. There are also that put the baptized coming to years of discretion, to their own choice whether they will continue Christians or no. To such devilish and divers inventions they fall, that will not obey God's Church nor the express Scriptures, which tell us of prayer, of imposition of hands, of the Holy Ghost, of grace and virtue from above, and not of instruction, which might and may be done as well before Baptism, & by others, as by Apostles and Bishops, to whom only this Holy function pertaineth, in so much that in our Country it is called Bishoping.
18Offered money. This wicked sorcerer Simon is noted by St. Irenæus li. 1 c. 20. and others, to have been the first Heretic, & father of all Heretics to come, in the Church of God. He taught, only faith in him, without good life and works, to be enough to salvation. he gave the onset to purchase with his money a spiritual function, that is to be made a Bishop. for, to have power to give the Holy Ghost by imposition of hands, is to be a Bishop: as to buy the power to remit sins or to consecrate Christ's body, is to buy to be a Priest, or to buy Priesthood: and to buy the authority to minister Sacraments, to preach or to have cure of souls, is to buy a benefice, and likewise in all other spiritual things, whereof either to make sale or purchase for money or money worth, is a great horrible sin called Simony: and in such as think it lawful (as here Simon judged it) it is named Simoniacal Heresy, of this detestable man who first attempted to buy a spiritual function or office. D. Greg. apud Ioan. Diac. in vit. li. 4, c. 2. nu. 4. 5.
22Do penance. St. Augustine (ep. 108) understanding this of the penance done in the Primitive Church for heinous offenses, doth teach us to translate this and the like places (2 Cor. 12, 21. Apoc. 9, 21) as we do, and as it is in the vulgar Latin, and consequently that the Greek [«in non-Latin alphabet»] doth signify so much. Yea when he addeth, that very good men do daily penance for venial sins by fasting, prayer, and alms, he warranteth this phrase and translation throughout the new Testament, especially himself also reading so as it is in the vulgar Latin, and as we translate.
22If perhaps. You may see, great penance is here required for remission of sin, & that men must stand in fear and dread lest they be not worthy to be heard or to obtain mercy. Whereby all men that buy or sell any spiritual functions, dignities, offices, or livings, may especially be warned that the sin is exceeding great.
24Pray you for me. As this Sorcerer had more knowledge of the true religion than the Protestants have, who see not that the Apostles and Bishops can give the Holy Ghost in this Sacrament, or other, which he plainly perceived and confessed, so surely he was more religious than they, that being so sharply checked by the Apostle, yet blasphemed not as they do when they be blamed by the Governors of the Church, but desired the Apostles to pray for him.
27This is desert. Intolerable boldness of some Protestants, here also (as in other places) against all copies both Greek and Latin, to surmise corruption or falsehood of the text, saying it can not be so: Which is to accuse the holy Evangelist, and to blaspheme the Holy Ghost himself. See Beza, who is often very saucy with St. Luke.
38He baptized him. When the Heretics of this time find mention made in Scripture of any Sacrament ministered by the Apostles or other in the Primitive Church, they imagine no more was done than there is expressly told, nor scarcely believe so much. As if imposition of hands in the Sacrament of Confirmation be only expressed, they think there was no chrism nor other work or word used. So they think no more ceremony was used in the baptizing of this noble man, than here is mentioned. Whereupon St. Augustine hath these memorable words, In that that he saith, Philip baptized him, he would have it understood that all things were done, which though in the Scriptures for brevity sake they are not mentioned, yet by order of tradition we know were to be done.