These are not simply the suspicions and conjectures of a carping and defiant criticism. They are well founded inductions; every time that we have reviewed the _Acts_ we have found the book systematically faulty. The control which we can demand of the synoptical texts, we can demand also of St. Paul, and particularly of the Epistle to the Galatians. It is clear, then, where the Acts and the Epistles do not accord, preference should always be given to the latter, which are older, possess absolute authenticity, thorough sincerity, and freedom from legendary corruption. The most important doctrines for history are those which possess in the least degree the historic form. The authority of chronicles must give place to medals, maps, or authentic letters. Viewed in this light, the epistles of undoubted authors and well-authenticated dates form the basis of all the history of Christian origins. Without them, doubts would weaken and destroy all faith even in the life of Jesus. Now, in two very important instances, the Epistles display in broad light the peculiar tendencies of the author of the _Acts_, and his desire to efface every trace of the dissensions which had existed between Paul and the apostles at Jerusalem.[I.48] And firstly, the author of the _Acts_ makes out that Paul, after the accident at Damascus (X. 19, and following verses; XXII. 17, and following verses), came to Jerusalem at an epoch when his conversion was hardly known; that he had been presented to the apostles; that he had lived with them and the faithful brethren on the most cordial terms; that he had disputed publicly with the Hellenistic Jews, and that a conspiracy on their part and a celestial revelation led to his departure from Jerusalem. Now Paul informs us that the matter was quite different. To prove that he owes to Jesus Himself and not to the Twelve his doctrine and mission, he says (Gal. I. 11, and following verses) that after his conversion he avoided taking counsel with any one,[I.49] or going to Jerusalem to consult with those who had been apostles before himself; but that of his own accord he went to preach and to carry out his personal mission in Hauran; that three days later, it is true, he journeyed to Jerusalem, but only to make the acquaintance of Cephas; that he remained fifteen days, but saw no other apostle, excepting, perhaps, James, the brother of the Lord; so that, really, his countenance was quite unknown to the churches of Judea. The effort to soften the asperities of the severe apostle and present him as a co-worker of the Twelve, laboring in concert with them at Jerusalem, hence seems without evidence. It has been given to appear that Jerusalem was his capital and point of departure; that his doctrine was so identical with that of the apostles that he was able, to a great degree, to take their place as preachers; that his first apostolate was confined to the synagogues of Damascus; that he