conjectured by some critics, as well in explanation of this statement as in connection with theories regarding the views of Stephen, that the persecution in question was limited to the Hellenistic community to which Stephen belonged, whilst the Apostles and others, who were known as faithful observers of the law and of the temple worship,(1) were not regarded as heretics by the orthodox Jews.(2) The narrative in the Acts does not seem to support the view that the persecution was limited to the Hellenists;(3) but beyond the fact vouched for by Paul that about this time there was a persecution, we have no data whatever regarding that event. Philip, it is said, went down to the city of Samaria, and "was preaching the Christ"(4) to them. As the statement that "the multitudes with one accord gave heed to the things spoken" to them by Philip is ascribed to the miracles which he performed there, we are unable to regard the narrative as historical, and still less so when we consider the supernatural agency by which his further proceedings are directed and aided. We need only remark that the Samaritans, although only partly of Jewish origin, and rejecting the Jewish Scriptures with the exception of the Pentateuch, worshipped the same God as the Jews, were circumcised, and were equally prepared as a nation to accept the Messiah. The statement that the Apostles Peter and John went to Samaria, in order, by the imposition of hands, to bestow the gift of the Holy Spirit to the {181} converts baptized by Philip, does not add to the general credibility of the history.(1) As Bleek(2) has well remarked, nothing is known or said as to whether the conversion of the Samaritans effected any change in their relations towards the Jewish people and the temple in Jerusalem; and the mission of Philip to the Samaritans, as related in the Acts, cannot in any case be considered as having any important bearing on the question before us. We shall not discuss the episode of Simon at all, although, in the opinion of eminent critics, it contains much that is suggestive of the true character of the Acts of the Apostles. An "Angel of the Lord" [------] speaks to Philip, and desires him to go to the desert way from Jerusalem to Gaza,(3) where the Spirit tells him(4) to draw near and join himself to the chariot of a man of Ethiopia who had come to worship at Jerusalem, and was then returning home. Philip runs thither, and hearing him read Isaiah, expounds the passage to him, and at his own request the Eunuch is at once baptized. "And when they came up out of the water, the Spirit of the Lord caught away [------] Philip, and the eunuch saw him no more; for he went on his way rejoicing; but Philip was found at Azotus."(5) Attempts have of course been made to explain naturally the supernatural features of this narrative.(6) Ewald, who is master of the art of rationalistic explanation, says, with regard to the order given by the angel: "he felt impelled as by the power and