case, the mythical elements of this story, as well as the insufficiency of the details, deprive the narrative of historical value.(1) The episodes of Stephen's speech and martyrdom and the mission of Philip are, in one respect especially, unimportant for the inquiry on which we are now more immediately engaged. They are almost completely isolated from the rest of the Acts: that is to say, no reference whatever is subsequently made to them as forming any precedent for the guidance of the Church in the burning question which soon arose within it. Peter, as we shall see, when called upon to visit and baptize Cornelius, exhibits no recollection of his own mission to the Samaritans, and no knowledge of the conversion of the Ethiopian. Moreover, as Stephen plays so small a part in the history, and Philip does not reappear upon the scene after this short episode, no opportunity is afforded of comparing one part of their history with the rest. In passing on to the account of the baptism of Cornelius, we have at least the advantage of contrasting the action attributed to Peter with his conduct on earlier and later occasions, and a test is thus supplied which is of no small value for ascertaining the truth of the whole representation. To this narrative we must now address ourselves.
As an introduction to the important events at Cæsarea, the Author of the Acts relates the particulars of a visit which Peter pays to Lydda and Joppa, during the course of which he performs two very remarkable miracles. At the former town he finds a certain man named Æneas,
paralysed, who had lain on a bed for eight years. Peter said to him: "Æneas, Jesus the Christ healeth thee; arise and make thy bed." And he arose immediately.(1) As the consequence of this miracle, the writer states that: "All who dwelt at Lydda and the Sharon saw him, who turned to the Lord."(2) The exaggeration of such a statement(3) is too palpable to require argument The effect produced by the supposed miracle is almost as incredible as the miracle itself, and the account altogether has little claim to the character of sober history.
This mighty work, however, is altogether eclipsed by a miracle which Peter performs about the same time at Joppa. A certain woman, a disciple, named Tabitha, who was "full of good works," fell sick in those days and died, and when they washed her, they laid her in an upper chamber, and sent to Peter at Lydda, beseeching him to come to them without delay. When Peter arrived they took him into the upper chamber, where all the widows stood weeping, and showed coats and garments which Dorcas used to make while she was with them. "But Peter put them all out, and kneeled down and prayed; and, turning to the body, said: Tabitha, arise. And she opened her eyes, and when she saw Peter she sat up. And he gave her his hand, and raised her up, and when he called the saints and the widows, he presented her alive." Apparently, the raising of the dead did not produce as much effect as the cure of the paralytic, for the writer only adds here: "And it was known throughout all Joppa; and many believed in the Lord."(4) We shall hereafter have to speak of the perfect calmness and absence of surprise with which these early writers relate
the most astonishing miracles. It is evident from the manner in which this story is narrated that the miracle was anticipated.(1) The [———] in which the body is laid cannot have been the room generally used for that purpose, but is probably the single upper chamber of such a house which the author represents as specially adopted in anticipation of Peter's arrival.(2) The widows who stand by weeping and showing the garments made by the deceased complete the preparation. As Peter is sent for after Dorcas had died, it would seem as though the writer intimated that her friends expected him to raise her from the dead. The explanation of this singular phenomenon, however, becomes clear when it is remarked that the account of this great miracle is closely traced from that of the raising of Jairus' daughter in the Synoptics,(3) and more especially in the second Gospel.(4) In that instance Jesus is sent for; and, on coming to the house, he finds people "weeping and wailing greatly." He puts them all forth, like Peter; and, taking the child by the hand, says to her: "'Talitha koum,' which is being interpreted: Maiden, I say unto thee, arise. And immediately the maiden arose and walked."(5) Baur and others(6) conjecture that even the name "Tabitha, which by
interpretation is called Dorcas," was suggested by the words [———], above quoted. The Hebrew original of [———] signifies "Gazelle," and they contend that it was used, like [———], in the sense generally of: Maiden.(l) These two astonishing miracles, reported by an unknown writer, and without any corroboration, are absolutely incredible, and cannot prepossess any reasonable mind with confidence in the narrative to which they form an introduction, and the natural distrust which they awaken is folly confirmed when we find supernatural agency employed at every stage of the following history.
We are told(2) that a certain devout centurion, named Cornelius, "saw in a vision plainly" [———] an angel of God, who said to him: "Thy prayers and thine alms are come up for a memorial before God. And now send men to Joppa, and call for one Simon, who is surnamed Peter, whose house is by the sea side." After giving these minute directions, the angel departed,