s second apology in the presence of that
assembly Stephen's long speech contains no reference whatever to
miracles, though it be expressly related of him, in the book which
preserves the speech, and almost immediately before the speech, "that he
did great wonders and miracles among the people." (Acts vi. 8.) Again,
although miracles be expressly attributed to Saint Paul in the Acts of
the Apostles, first generally, as at Iconium (Acts xiv. 3), during the
whole tour through the Upper Asia (xiv. 27; xv. 12), at Ephesus (xix.
11, 12); secondly, in specific instances, as the blindness of Elymas at
Paphos, (Acts xiii. 11.) the cure of the cripple at Lystra, (Acts xiv. 8.)
of the pythoness at Philippi, (Acts xvi. 16.) the miraculous liberation
from prison in the same city, (Acts xvi. 26.) the restoration of
Eutychus, (Acts xx. 10.) the predictions of his shipwreck, (Acts xxvii.
1.) the viper at Melita, the cure of Publius's father; (Acts xxvii. 8.)
at all which miracles, except the first two, the historian himself was
present: notwithstanding, I say, this positive ascription of miracles to
St. Paul, yet in the speeches delivered by him, and given as delivered
by him, in the same book in which the miracles are related, and the
miraculous powers asserted, the appeals to his own miracles, or indeed
to any miracles at all, are rare and incidental. In his speech at
Antioch in Pisidia, (Acts xiii. 16.) there is no allusion but to the
resurrection. In his discourse at Miletus, (Acts xx. 17.) none to any
miracle: none in his speech before Felix; (Acts xxiv. 10.) none in his
speech before Festus; (Acts xxv. 8.) except to Christ's resurrection and
his own conversion.

Agreeably hereunto, in thirteen letters ascribed to Saint Paul, we have
incessant references to Christ's resurrection, frequent references to
his own conversion, three indubitable references to the miracles which
he wrought; (Gal. iii. 5; Rom. xv. 18, 19; 2 Cor. xii. 12.) four other
references to the same, less direct, yet highly probable; (1 Cor. ii. 4,5;
Eph. iii. 7; Gal. ii. 8; 1 Thess. i. 8.) but more copious or
circumstantial recitals we have not. The consent, therefore, between
Saint Paul's speeches and letters is in this respect sufficiently exact;
and the reason in both is the same, namely, that the miraculous history
was all along presupposed, and that the question which occupied the
speaker's and the writer's thoughts was this: whether, allowing the
history of J