Acts 8:17

But that very sapient fellow Simon makes his statement thus, that there is an indefinite power, and that this is the root of the universe. And this indefinite power, he says, which is fire, is in itself not anything which is simple, as the gross bulk of speculators maintain, when they assert that there are four incomposite elements, and have supposed fire, as one of these, to be uncompounded. Simon, on the other hand, alleges that the nature of fire is twofold; and one portion of this twofold (nature) he calls a something secret, and another (a something) manifest. And he asserts that the secret is concealed in the manifest parts of the fire, and that the manifest parts of the fire have been produced from the secret. And he says that all the parts of the fire, visible and invisible, have been supposed to be in possession of a capacity of perception. The world, therefore, he says, that is begotten, has been produced from the unbegotten fire. And it commenced, he says, to exist thus: The Unbegotten One took six primal roots of the principle of generation from the principle of that fire. For he maintains that these roots have been generated in pairs from the fire; and these he denominates Mind and Intelligence, Voice and Name, Ratiocination and Reflection. And he asserts that in the six roots, at the same time, resides the indefinite power, which he affirms to be Him that stood, stands, and will stand. And when this one has been formed into a figure, He will, according to this heretic, exist in the six powers substantially and potentially. And He will be in magnitude and perfection one and the same with that unbegotten and indefinite power, possessing no attribute in any respect more deficient than that unbegotten, and unalterable, and indefinite power. […]

We have thought it necessary for the arranging of certain matters, dearest brother, and for their investigation by the examination of a common council, to gather together and to hold a council, at which many priests were assembled at once; at which, moreover, many things were brought forward and transacted. But the subject in regard to which we had chiefly to write to you, and to confer with your gravity and wisdom, is one that more especially pertains both to the priestly authority and to the unity, as well as the dignity, of the Catholic Church, arising as these do from the ordination of the divine appointment; to wit, that those who have been dipped abroad outside the Church, and have been stained among heretics and schismatics with the taint of profane water, when they come to us and to the Church which is one, ought to be baptized, for the reason that it is a small matter to "lay hands on them that they may receive the Holy Ghost," unless they receive also the baptism of the Church. […]

But in respect of the assertion of some concerning those who had been baptized in Samaria, that when the Apostles Peter and John came, only hands were imposed on them, that they might receive the Holy Ghost, yet that they were not re-baptized; we see that that place does not, dearest brother, touch the present case. For they who had believed in Samaria had believed with a true faith; and within, in the Church which is one, and to which alone it is granted to bestow the grace of baptism and to remit sins, had been baptized by Philip the deacon, whom the same apostles had sent. And therefore, because they had obtained a legitimate and ecclesiastical baptism, there was no need that they should be baptized any more, but only that which was needed was performed by Peter and John; viz., that prayer being made for them, and hands being imposed, the Holy Spirit should be invoked and poured out upon them, which now too is done among us, so that they who are baptized in the Church are brought to the prelates of the Church, and by our prayers and by the imposition of hands obtain the Holy Spirit, and are perfected with the Lord's seal.

Why had not these received the Holy Ghost, when baptized? Either because Philip kept this honor for the Apostles; or, because he had not this gift to impart; or, he was one of the Seven: which is rather to be said. Whence, I take it, this Philip was one of the Apostles. But observe; those went not forth: it was Providentially ordered that these should go forth and those be lacking, because of the Holy Ghost: for they had received power to work miracles, but not also to impart the Spirit to others: this was the prerogative of the Apostles.

"Now when the Apostles which were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John: who, when they were come down, prayed for them, that they might receive the Holy Ghost." And yet great signs had been done: how then had they not received the Spirit? They had received the Spirit, namely, of remission of sins: but the Spirit of miracles they had not received. "For as yet He was fallen upon none of them: only they were baptized in the name of the Lord Jesus. Then laid they their hands on them, and they received the Holy Ghost." For, to show that this was the case, and that it was the Spirit of miracles they had not received, observe how, having seen the result, Simon came and asked for this.