Acts 19:6

The baptism announced by John formed the subject, even at that time, of a question, proposed by the Lord Himself indeed to the Pharisees, whether that baptism were heavenly, or truly earthly: about which they were unable to give a consistent answer, inasmuch as they understood not, because they believed not. But we , with but as poor a measure of understanding as of faith, are able to determine that that baptism was divine indeed, (yet in respect of the command, not in respect of efficacy too, in that we read that John was sent by the Lord to perform this duty) but human in its nature: for it conveyed nothing celestial, but it fore-ministered to things celestial; being, to wit, appointed over repentance , which is in man’s power. In fact, the doctors of the law and the Pharisees, who were unwilling to “believe,” did not “repent” either. …

Chapter 37. 85. Petilianus said: "But that the truth of this may be made manifest from the apostles, we are taught by their actions, as it is written: ‘It came to pass that while Apollos was at Corinth, Paul, having passed through the upper coasts, came to Ephesus; and finding certain disciples, he said unto them, Have ye received the Holy Ghost since ye believed? And they said unto him, We have not so much as heard whether there be any Holy Ghost. And he said unto them, Unto what then were ye baptized? And they said, Unto John’s baptism. Then said Paul, John verily baptized with the baptism of repentance, saying unto the people, 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. …

“The persecution,” say you, “gained strength.” True, but at that very time to men possessed before (by a hostile power) it brought deliverance. For it planted the miracles like a stronghold, in the heart of the enemy’s country. Not even the death of Stephen quenched their rage, nay, increased it rather: it scattered wide the teachers, so that the greater became the discipleship. “And there was joy.” And yet there had been “great lamentation:” true; but mark again the good, “Of a long time” was the malady, but this man brought them deliverance. And how came he to baptize Simon also? Just as Christ chose Judas. And “beholding the signs” which he did, forasmuch as the others did not receive the (power of working) signs, he durst not ask for it. …

See how the Law was breaking up; see how they were bound by conscience. This, namely, was a Jewish custom, to shear their heads agreeably with a vow. But then there ought to be also a sacrifice ( ch. xxi. 26 ), which was not the case here. “Having yet tarried:” after the beating of Sosthenes. For it was necessary that he should yet tarry, and comfort them concerning these things. “He sailed for Syria.” Why does he desire again to come to Syria? It was there that “the disciples were ordered to be called Christians” ( ch. xi. 26 ): there, that he had been “commended to the grace of God” ( xiv. 26 ): there, that he had effected such things concerning the doctrine. “And with him Priscilla”, lo, a woman also, “and Aquila.” But these he left at Ephesus. With good reason, namely, that they should teach. …

(Recapitulation.) “And they came to Ephesus, and there he left them” ( v. 19 ): for he did not wish to take them about with him, but left them at Ephesus. But they subsequently dwelt at Corinth, and he bears high testimony to them, and writing to the Romans, salutes them. ( Rom. xvi. 3 .) Whence it seems to me that they afterwards went back to Rome, in the time of Nero, as having an attachment for those parts whence they had been expelled in the time of Claudius. “But he himself went into the synagogue.” It seems to me that the faithful still assembled there, for they did not immediately withdraw them. “And when they besought him to stay, he consented not” ( v. 20, 21 ), for he was hastening to Cæsarea. “And having arrived at Cæsarea,” etc., “passing through the region of Galatia and Phrygia, confirming all the disciples.” ( v. …

[2.] How then did the Prophets prophesy and work those ten thousand wonders? For the Apostles cast not out devils by the Spirit, but by power received from Him; as He saith Himself, “If I by Beelzebub cast out devils, by whom do your children cast them out?” ( Matt. xii. 27 .) And this He said, signifying that before the Crucifixion not all cast out devils by the Spirit, but that some did so by the power received from Him. So when He was about to send them, He said, “Receive ye the Holy Ghost” ( c. xx. 22 ); and again, “The Holy Ghost came upon them” ( Acts xix. 6 ), and then they wrought miracles. But when He was sending them, the Scripture said not, that “He gave to them the Holy Ghost,” but that He gave to them “power,” saying, “Cleanse the lepers, cast out devils, raise the dead, freely ye have received, freely give.” ( Matt. x. …

“And of laying on of hands.” For thus did they receive the Spirit, “when Paul had laid his hands on them” ( Acts xix. 6 ), it is said.

6. Let me now fulfil the promise I made a little while ago and with all the skill of a rhetorician sing the praises of water and of baptism. In the beginning the earth was without form and void, there was no dazzling sun or pale moon, there were no glittering stars. There was nothing but matter inorganic and invisible, and even this was lost in abysmal depths and shrouded in a distorting gloom. The Spirit of God above moved, as a charioteer, over the face of the waters, and produced from them the infant world, a type of the Christian child that is drawn from the laver of baptism. A firmament is constructed between heaven and earth, and to this is allotted the name heaven, in the Hebrew Shamayim or ‘what comes out of the waters,’, and the waters which are above the heavens are parted from the others to the praise of God. …

30. And now, having proceeded thus far in my discourse, I ask indulgence from your love, or rather from the Spirit who dwelt in Paul, if I should not be able to rehearse everything, by reason of my own weakness, and your weariness who listen. For when shall I in terms worthy of Himself declare the marvellous deeds wrought by the operation of the Holy Ghost in the Name of Christ? Those wrought in Cyprus upon Elymas the sorcerer, and in Lystra at the healing of the cripple, and in Cilicia and Phrygia and Galatia and Mysia and Macedonia? or those at Philippi (the preaching, I mean, and the driving out of the spirit of divination in the Name of Christ; and the salvation by baptism of the jailer with his whole house at night after the earthquake); or the events at Thessalonica; and the address at Areopagus in the midst of the Athenians; or the instructions at Corinth, and in all Achaia? How s …