In narrowly examining into the conduct of our Apostle, we shall have
much difficulty in discovering that disinterestedness with which his
partizans are so desirous of investing him. We have already exposed the
natural motives which may have contributed to his conversion. If it be
true as the Acts of the Apostles, adopted by the Ebionites or Nazarenes,
asserts, that St. Paul flattered himself with the idea of marrying the
high priest's daughter, and failed in the project, the disappointment
might to a man of his passionate and hasty temper, be a motive
sufficient to determine him to change sides, and from being as we have
shewn him to have been the spy and satellite of the priests, basely
seeking to gain their good will, by becoming the agent in their furies
against the disciples of Jesus; to declare himself in favour of those,
who were their greatest enemies. It was perhaps the ill success of
Paul's amours, that determined him to a life of celibacy, and to boast
of it as meritorious, whilst according to the Jewish law, nothing was
held in less repute than this state. This holy man would doubtless
transform into a virtue, a conduct, which in him was nothing but chagrin
and ill temper. He asserts that it is good for men to abstain from
women; consequently our clergy have regarded celibacy as a virtue: they
have fancied themselves obliged to imitate the great St. Paul even in
his resentments against the sex. They have flattered themselves with
the idea of being able to resist like him the temptations of the flesh,
which often torments them; if they have indulgently permitted marriage
to the profane, it is because Paul has said, it is better to marry than
to burn. It is notwithstanding probable that the conversion of St. Paul
was occasioned by other motives than the anecdote related by the Acts
of the Ebionites, which appears exposed to many objections. In fact,
according to these Acts, Paul was a pagan born, was made a proselyte,
and consequently he could not, without having been guilty of great
folly, pretend to the daughter of a high priest, whose dignity was so
eminent amongst the Jews. On the other hand according to the writings
adopted by the Christians of our time, St. Paul was of the tribe of
Benjamin, and would not have been permitted to marry the daughter of a
high priest, who must necessarily have been of the tribe of Levi. Again
Paul was a mechanic, a tent-maker, a situation which must have deprived
him of all hope of an alliance so illustrious as that of a sovereign
Pontiff. Thus unless we suppose that love had totally blinded our hero,
to the obstacles which naturally opposed themselves to his desires,
there is reason to believe that his conversion, or change of party,
originated from other motives, than the chagrin of seeing his amours
frustrated. There is reason to believe that Paul being of a very unquiet
genius, was tired of his trade: desirous of trying his fortune, and
living without work, he became the spy of the priests and the informer
against the Christians. Dissatisfied with the priests, who perhaps had
not rewarded him to the extent of his expectations, he joined the new
sect, which assisted by his talents promised good success, or even a
probability that he might become the head; at least he might fairly
calculate on an easy and honourable subsistence without being obliged to
make tents, In fact he saw, that the apostles, who were vulgar men much
inferior to himself, lived very well at the expence of the new converts,
who eagerly brought their wealth and laid it at the apostles feet,
consequently Paul was sensible, how easy it was for him to live in the
same way, and provide himself a very comfortable birth, in a sect, in
which he felt himself capable of playing a very important part. His
ambition must have been more gratified with occupying one of the
first posts, even amongst beggars, than of cringing in an infamous
and dishonourable capacity, under avaricious, haughty and disdainful
priests. Indeed Paul himself tells us that he had relations of
considerable note among the apostles, who having embraced the faith
before him, might have laboured with success for the conversion of a man
so disposed.*
* Epis, to Romans, chap. xvi. verse 7.
The persecutions that he had excited against the disciples could not
have put any very serious obstacles in the way of his admission into the
apostolic college: nothing was required but to explain and agree upon
facts. The chiefs of the sect were very much flattered at seeing the
conquest made by their party of an inconvenient adversary, who came of
his own accord, and offered his services. His conversion, effected by a
miracle, did honour to his mission, and showed the vulgar the protection
of heaven, which changed the heart of the most bitter enemy of the
Christians. As Paul was not ignorant that in this sect great value was
set upon miracles, visions and revelations, he thought this was the most
favourable door by which he could enter, and render himself acceptable
to the Apostles; they received him with open arms well assured of the
sincerity of a man who after having made such an uproar could not recede
without making himself equally odious both to Jews and Christians.
St. Paul amongst other talents which rendered him a fit person to
propagate the new religion, understood, according to appearances,
Hebrew, Greek, and Latin, whilst in spite of the gift of tongues, we do
not find, that the other apostles possessed these advantages. In fact we
see them remain at Jerusalem, preaching to the Jews only, whilst the new
apostle extended his spiritual conquests, into the provinces of Asia and
Greece, where it appears that without him the Gospel would not have been
preached so soon.
Once connected with the new sect, Paul had doubtless a great interest in
spreading it, in strengthening his party, and making converts in order
to gain support, and have the pleasure of reigning over a great number
of devotees. Thus, under every point of view, we see that our Apostle,
whether in his conversion, or in his preaching, was every thing but
negligent of his interest. All missionaries have necessarily ambition;
they propose to themselves the pleasure of governing minds, and every
thing proves that Paul was not exempt from a passion inherent in
all founders of sects. And further having once established his
ecclesiastical power, we often see him taking care of his temporal
interests, and making his flock feel how just it is that the priest
should live by the altar; in a word to occupy himself with the
emoluments of his preaching. "Let him," says he, "that is taught in the
word communicate unto him that teacheth in all good things.*" He speaks
in the same tone to the Thessalonicans (chap. v. ver. 12.) He likewise
recommends them an abundant charity.
* Epis, to Galatians, chap. vi. ver. 6.
It remains to be observed, St. Paul is not like his successors
ungrateful for the benefits which he has received. He thanks the
Philippians for having twice assisted him in his need. It appears that
in his time the Apostles did not possess the divine right that men had
the goodness to give them: but the clergy have since asserted that they
hold from God alone, that which they obtained from the generosity of
princes and people, which evidently frees them from the necessity of
showing gratitude to any one.