And devout men carded Stephen, etc.

I. Death the EXALTATION of Christian character. Devout men carried him. Their hope was the rainbow on the cloud of lamentation. The fellowship of Church life helps us to appreciate excellence. The greatest and best testimony when devout men feel the loss.

II. THE CONTRAST between the grave of the good man fallen asleep in Jesus and laid to rest by the hands of lamenting brethren, and the grave of:

1. The worldling.

2. The infidel.

3. The doubter.

4. The backslider.

5. The isolated and unbrotherly Christian, who has not lived in the hearts of devout men. Try to live so that you will be lamented when you die.

III. THE EFFECT on the world of a great Christian life. "He being dead yet speaketh." President Garfield. Great lamentation is often great proclamation of truth. The cross. The Book of Martyrs. - R.

I. THE DEVOUT MEN exemplified —

1. The constancy of Christian friendship. They did not need the sound of his voice and the echo of his steps to remind them of the duties they owed to him. The friendships induced by Christianity are the firmest and most enduring. Our friend may be no longer on earth, but he lives with Christ and so is still ours.

2. The heroism of Christian friendship. These men were in danger of sharing their friend's fate. They might have said, "What is the use of risking that now Stephen is dead?" But the instinct of friendship was stronger than the fear of danger, and they went forth confessing that they were followers of Him in whose name Stephen had died. Christian friendship is not influenced by selfish considerations.

3. The practical kindness of Christian friendship. A saint who dies in the midst of saints is sure to have a loving burial. He may be poor, but his claims will not be unheeded.

II. THE CAUSES OF THEIR LAMENTATION.

1. Their own personal loss. One dear to them had been taken away. Our religion does not chide the tears of the bereaved. "Jesus wept," and manifested a tender feeling for the hearts of others when He said, "Woman, why weepest thou?"

2. The Church's loss. Stephen seemed to be needed more than ever. Saul was becoming a terrible opponent, and there was no Stephen to answer him. A pillar strong with truth, and beautiful with love, was overturned when it was wanted to sustain the temple of God. A standard bearer had fallen when foes were gathering thickly about the camp. A shepherd was taken away when the flock was likely to be scattered.

3. The world's loss. The world could not understand this. It was nothing to the soldier, the merchant, the priest; but it was a far greater calamity than if Caesar had fallen from his throne.

III. THE ALLEVIATING CIRCUMSTANCES. There was no need for the lamentation as far as Stephen was concerned.

1. A little before he died he had a vision of Christ.

2. He died in the calm assurance of a life to come.

3. He died in love and charity with all men.

(J. Marratt.)

The action of these devout men —

I. EXPRESSES AFFECTIONATE SORROW FOR THEIR DEPARTED FRIEND. The religion of Christ does not destroy our feelings as men. It makes the already gentle and loving heart more loving and gentle still, and fills the stern, the frozen breast, with warm and generous feeling. What a change it wrought in that young man, at whose feet Stephen's murderers laid their clothes! The devout men were not yielding to unmanly or unchristian emotions. The religion of Jesus would moderate their grief, but it would not restrain their tears. Jesus Himself wept at the grave of a friend. And Stephen had been their friend.

II. IMPLIES THAT THEIR SORROW WOULD BE CHASTENED BY SUBMISSION TO THE WILL OF GOD. They knew who had said, "The hour cometh, that whosoever killeth you, will think that he doeth God service." They also knew who had said, whilst Himself drinking a cup far more bitter than Stephen's, "O My Father, if this cup may not pass from Me, except I drink it, Thy will be done." And did they not know that that sufferer had left His disciples an example that they should tread in His steps? and that now He was Lord of all, and could dash His enemies in places, like a potter's vessel? And therefore these devout men would in submission say, amid all their tears, "It is the Lord, let Him do what seemeth Him good. The Lord gave — the Lord hath taken away: blessed be the name of the Lord."

III. INFERS THAT THEY WOULD BE INFLUENCED BY KINDEST SYMPATHY TOWARDS STEPHEN'S SURVIVING RELATIONS. What was their loss compared with the loss sustained by such? The loss of a friend is not so great as the loss of a son — the loss of a father — the loss of a husband. To such the loss would be irreparable, or could only be made up by Him who is better than ten thousand sons, and who has said, "Leave thy fatherless children unto Me, I will provide, and let thy widows trust in Me." And would not these devout men sympathise with the widow and the orphan and the mother who had lost such a relative as Stephen? "Pure religion and undefiled before God and the Father is this, to visit the fatherless and widows in their affliction."

IV. LEADS US TO SUPPOSE THAT THEY COULD NOT ALLOW SUCH AN OCCASION TO PASS AWAY WITHOUT EARNEST PRAYER THAT THIS BEREAVEMENT WHICH THE CHURCH HAD SUSTAINED MIGHT BE SANCTIFIED TO THE CHURCH'S INTERESTS. The burden of their prayer would probably be, "Help, Lord, for the godly man ceaseth," etc. Who can tell what influence they had in the calling of Saul of Tarsus? Would they not also pray, "Lord, teach us to cease from man whose breath is in his nostrils, and trust alone in Thee"? And would not these prayers be blended with thanksgivings for the grace given to their departed brother?

V. SUGGESTS THE HOPE OF A BLESSED REUNION WITH THEIR DEPARTED FRIEND AT THE RESURRECTION OF THE JUST. They sorrowed not as men without hope. They knew their brother had fallen asleep in Jesus; and surely they believed that them who sleep in Jesus will God bring with Him.

VI. WOULD THERE NOT BE RENEWED CONSECRATION TO THE SERVICE OF GOD? The storm of persecution raged, and they were scattered by its violence — but not as flock that has lost or left the shepherd. No; rather scattered as rays of light, to become the lights of the world, to be as flames of fire in the service of the Saviour (ver. 4). And He that gave the word went with them, giving effect to the Word of His grace, so that the Word of the Lord had free course, and was glorified. So it ought ever to be. The work of the Lord must be done. It will be done, whether by us or not; but if not, we gain no reward. "Work while it is called to-day — the night cometh in which no man can work."

(P. C. Horton.)

I. A VERY SELECT FUNERAL.

1. Pre-eminently select. "Devout men" — not rich, learned, or titled, but good men; those who discharged thoroughly, from the purest motives, all the duties of life.

(1)Virtuous, or true to themselves.

(2)Philanthropic, or true to their fellow-men.

(3)Godly, or true to the Most High. Christians — men of the highest type.

2. Suitably select. The good burying the good. The pious should care for each other to the last.

3. Wholly select. Occasionally funerals are very mixed. Some attend because the dead man had been a good customer; some because they were neighbours; some because of a necessary family connection; some as an expression of readiness to put the deceased out of the way; some from a denominational bias. Stephen's funeral was unmixed — composed of sincere and practical lovers of God and man. Perhaps heaven's inhabitants streamed to the balconies of the celestial city and gazed with wonder at the novel sight.

II. A VERY SAD FUNERAL.

1. There have been many non-attendant burials, not an individual present to grieve.

2. There have been largely attended funerals, but the signs of regret were correspondingly small; more talk than tears.

3. Stephen's funeral was attended by men of sense and sanctity, who rent the air with the cries of their broken hearts.(1) Their sadness was an expression of homage to the excellencies of the departed.

(a)To great religious intelligence.

(b)To moral and religious character. The gospel lived in him, and he in it.

(c)To usefulness.(2) An expression of sympathy with the sufferings of the departed. It was the loss of —

(1)A leading man.

(2)In a sudden manner.

(3)By cruel treatment.

(4)When he was most needed.

(B. D. Johns.)

This was something more than a conventional funeral. The people among whom it occurred were given to burial rites of elaborate and studied ceremonial. Like all orientalists, their mourning was chiefly marked by a painstaking and intentional publicity. With them grief for the dead meant baring and beating the breast, sprinkling or sitting in ashes, songs of lamentation, and the employment of mourning women. And so, when the martyred Stephen is buried, the customs are not changed. True, he was not merely a flew, but a Christian; yet the infant Church still clung to the cherished ceremonies of the elder, and what was usual was followed here. It was indeed the hatred and vindictiveness of Judaism which had slain this godly man, yet, when he is dead, the manner of his burial is the usage of Judaism itself. To have changed it would have been to have surrendered his claim as a veritable and loyal Israelite; and doubtless, also, to have grieved and wounded his surviving relatives. All the more because his death had been so cruel and distressing, would they have his burial decent and reverent and painstaking; even as when the nation buries some honoured soldier she surrounds his funeral cortege with every element of pomp and state and ceremony, as though she would atone for the hardships of his bitter and lonely end upon the field of battle by utmost tenderness and reverence in dealing with his lifeless body. And thus it was with the bruised and mangled form of Stephen. The funeral order of his race was carefully observed. But there was this difference — and it comes out with a singular and touching significance in two Greek words, used here only in all the New Testament: the mourning at Stephen's funeral was the mourning of unaffected feeling, and the attendants who followed him to his grave were not hired mutes nor paid mourners, but grief-stricken and godly men. This scene suggests the thought of the difference that there is in funerals. The Church has one common ritual for all her baptized dead. She does not attempt to discriminate either in her customs or her utterances. She is not a judge with such infallible insight that she can weigh character and prophesy of destiny. Most wisely, therefore, does she use one common office for all her dead, leaving scarce any discretion to her ministry, and uttering one uniform voice to her people. Her language is general, not specific. She writes as Inspiration has written before her, "Blessed are the dead who die in the Lord," but she utters no verdict of application in connection with their use. She speaks words of Christian hope; but they are coupled with the Scriptural conditions of all Christian hope. In a word, her language is that of Christian faith and trust; and while it is utterly devoid of any specific application of its very general terms, we feel that its tone is only what the tone of anything save a heathen burial ought to be. And yet, when we come to use it, we recognise what a really tremendous difference there may be in even the Church's funerals. As with Stephen's burial by the elder Church, there are the same preliminaries, the same customs, the same words, and yet, as there, there may be the widest and most radical difference in what those words and customs express. Have we not all witnessed funerals where even the sublime ritual of the Church seemed powerless to touch the heart or lift the thoughts? With utmost charity, with every willingness to leave the vanished life in the hands of a Love at once deeper and wiser than ours, we cannot bind that life and the Church's tones together. Somehow, they do not fit into, and form a part of, each other. Verily, "Blessed are the dead who die in the Lord; for they rest from their labours." But if they have not lived in the Lord, nor laboured for Him — we may say these questions are useless; but we cannot help asking them. On the other hand, there are other funerals where we use precisely the same ritual; where there is no diversity in usage or custom from what is wonted, unless in the direction of greater simplicity; where merely the Church's appointed words are said, and no others, and yet where the emotions of our own hearts and the very atmosphere of the whole occasion are utterly and wholly different. There is a deep and widespread sorrow, but it is a grief gilded with light. We listen to the words of inspired hope and promise, and, as we lift our eyes from the bier before us, lo! the clouds are parted, and we see how, to a Christian, the grave is only a low-brewed portal, through which, bending as he passes, he emerges into larger life and freer.

(Bp. H. C. Potter.)

Candace, Esaias, Ethiopians, Isaiah, John, Peter, Philip, Saul, Simon, StephenAzotus, Caesarea, Gaza, Jerusalem, Judea, SamariaBody, Burial, Buried, Carried, Deeply, Devout, God-fearing, Greatly, However, Lamentation, Lamented, Loud, Making, Mourned, Party, Pious, Resting-place, Stephen, Stephen's, Weeping1. 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 8:2

     5241   burial
     5288   dead, the
     5419   mourning
     5796   bereavement, experience
     5952   sorrow
     8265   godliness
     8341   separation

Acts 8:1-3

     2426   gospel, responses
     8483   spiritual warfare, causes
     8739   evil, examples of

Acts 8:1-4

     8027   faith, testing of

Acts 8:1-5

     8498   witnessing, and Holy Spirit

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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