But even supposing that the journey and sojourn of three years in Arabia, really took place, it would be no less certain that Paul took a false oath to the Galatians, or that the author of the Acts is deceived. In fact St. Paul writes that at the end of three years he returned to Jerusalem to visit Peter, and that he remained fifteen days with him without seeing any other of the apostles. This is quite at variance with the author of the Acts, who informs us that Paul being come to Jerusalem, sought to join himself to the disciples, who were afraid of him, not knowing that he was a disciple. Our Saint contradicts all this by a different tale which he confirms by an oath.
Moreover by this oath Paul himself contradicts the discourse which the author of the Acts, puts into his mouth in the presence of King Agrippa, of Queen Berenice, and the governor Festus*.
In relating to them his conversion, he says to them, Whereupon, O King Agrippa, I was not disobedient unto the heavenly vision; but shewed first unto them at Damascus and at Jerusalem, and throughout all the coasts of Judea, and then to the Gentiles that they should repent and turn to God, and do works meet for repentance. Thus according to the author of the Acts, St. Paul himself acknowledges that he first preached at Damascus, then at Jerusalem before addressing himself to the Gentiles.
If he had preached during a period of three years in Arabia, he would have spoken of the circumstance, of which no mention is made in all the Acts of the Apostles, whilst we find there the most minute details of the continual journeyings.
We shall just remark here a visible contradiction in the Acts of the Apostles; The author of this work in relating the miraculous conversion of St. Paul, says that those who accompanied him, were speechless, hearing a voice but seeing no man**. However the same author, forgetting himself makes Paul say in his discourse to the Jews, "And they that were with me saw indeed the light and were afraid, but they heard not the voice of him that spake to me***".
It belongs to the impartial reader to judge what degree of confidence is due to writers who are so often at variance. In the first instance Paul solemnly attests by an oath, the truth of a fact, not only omitted, but even formally contradicted by St. Luke, his historian and disciple. In the second instance the historian contradicts himself. This ought at least to shake the implicit faith, that so many persons put in works which possess neither the consistence nor harmony required in ordinary writers. As to our doctors they tell us their ways of saving the honour of these two inspired ones; whom they have much interest in washing from so grave an accusation, and such a taint upon the Christian religion.
* Acts, xxvi. ver. 29.
**Acts, ix. ver. 7.
***Acts, xxii. ver. 9.
CHAPTER XVIII. Examination of St. Paul's Miracles
Though St. Paul as we have just seen, has himself taken care to shake the credit of the author of the Acts of the Apostles, it is nevertheless on the word of this writer that Christians think themselves obliged to believe in the miracles of our great Apostle. In fact, like all those who have endeavoured to establish new sects, our preacher could not dispense with performing prodigies: this is the most certain method of exciting the admiration of the vulgar. Incapable of reasoning, of judging of the soundness of a doctrine, and frequently unable in the least to comprehend it, miracles always become the most powerful of arguments; they are indubitable proofs that he who works them is the favourite of the divinity, that consequently he cannot be in the wrong, nor capable of a wish to deceive.