ON THE CHARACTER OF PAUL AND HIS MANNER OF
REASONING.
As Christians lay great stress upon their argument for the truth of
their Religion, derived from the supposed miraculous conversion
of Paul; and since almost the whole of Systematic Christianity is
built upon the foundation of the Epistles ascribed to him, we shall
pay a little more attention to his character and writings.
Paul was evidently a man of no small capacity, a fiery temper,
great subtilty, and considerably well versed in Jewish Traditionary,
and Cabbalistic Learning, and not unacquainted with the principles
of the Philosophy called the Oriental. He is said by Luke to have
been converted to Christianity by a splendid apparition of Jesus,
who struck him to the ground by the glory of his appearance. But
by the Jews and the Nazarene Christians, he is represented as
having been converted to Christianity from a different cause. They
say that being a man of tried abilities and of some note, he
demanded the High Priests daughter in marriage, and being
refused, his rash and rageful temper, and a desire of revenge, drove
him to join the sect of the Nazarenes, at that time beginning to
become troublesome to the Sanhedrim. However this may be,
whether he became a Christian from conviction, or from ambition;
it is certain from the Acts that he always was considered by the
Jewish Christians, as a suspected character; and it is evident that he
taught a different doctrine from that promulgated by the twelve
apostles. And this was the true cause of the great difficulty he was
evidently under of keeping steady to him, his Gentile converts. For
it is evident from the Epistles to the Galatians, and the Corinthians,
that the Jewish Christians represented Paul to them as not sound
in the Faith, but as teaching a different doctrine from that of the
Twelve, and so influential were these representations, that Paul had
the greatest difficulty in keeping them to his System.
That there were two Parties, or Schools in the first Christian
church, viz. the adherents of the Apostles, and the Disciples of
Paul, is evident from the New Testament, and has been fully, and
unanswerably proved by the learned Semler, the greatest scholar
certainly in Christian Antiquities, that ever lived. The knowledge
of this secret, accounts for the different conduct of Paul when
among his Gentile converts, from that which he pursued when with
the apostles at Jerusalem. He had a difficult part to act, and he
managed admirably. He was indeed, as he says, himself, all
things to all men, a Jew with the Jews, and as one uncircumcised
among the uncircumcised. To the Jews, he asserted, that he
taught nothing contrary to the Law, and the Prophets, and when
brought before the Sanhedrim for teaching otherwise than he said,
he dexterously got himself out of tribulation, by throwing a bone of
contention among the Council, and setting his Judges together by
the ears. And when Paul perceived that the one part (of the
Council) were Sadducees, and the other, Pharisees, he cried out in
the Council: Brethren, I am a Pharisee, and the son of a Pharisee;
concerning the hope of the resurrection of the dead, I am now
judged. And when he had said this, a dissension arose between the
Pharisees and the Sadducees, and the multitude was divided. For
the Sadducees say there is no resurrection, neither angel, nor spirit;
but the Pharisees confess both. And there was a great cry, and the
Scribes that were on the part of the Pharisees, arose and strove,
saying, We find no evil in this man &c. This, indeed, was a
masterly manoeuvre, and produced the desired effect; and Paul by
this shows his knowledge of the human heart, in trusting to make
his Judges forget what he was accused of, by making an appeal to
their sectarian passions. For, in truth, he was not accused
concerning his opinion about the hope, and the resurrection of the
dead, but for the following cause, as his accusers vociferated (in
the xxi. ch.) when they seized him in the Temple, Men of Israel,
Help! This is the man, who teacheth all men every where against,
the people, and the Law, and this place.
These strokes of character enable us to understand the man; and I
shall now go into the consideration of some of the arguments he
has deduced from passages in the Old Testament in support of his
opinions; after premising, that the truth of the story of the manner
of his conversion depends entirely upon his own assertion; and
whether his credibility be absolutely unimpeachable, can be easily
determined by an impartial consideration of the history of his
conduct already mentioned. I will only add upon this subject, that
in telling the story of his conversion, he ought to have had a better
memory; for in telling it once in xxvi. ch. of Acts, he says, in
describing his miraculous vision, that those that were with me,
saw indeed the light, and were afraid, but heard not the words of
him that spake to me; and thus he directly contradicts the story of
it recorded in Acts ix., where it is said, that the men who
journeyed with him stood speechless, hearing the voice, but seeing
no one.
In the 9th chapter of the Epistle to the Romans, v. 24, he thus
proves; that the Old Testament prophecied of the conversion of the
Gentiles, to the Gospel--Even us whom he hath called, not of the
Jews only, but also of the Gentiles, as he saith also in Hosea I
will call them my people, which were not my people; and her
beloved, which was not beloved. And it shall come to pass, that in
the place where it was said unto them, you are not my people, there
shall they be called the sons of the living God.--Is not this to the
purpose? yet, in applying this passage to the Gentiles, Paul has
wilfully, (yes wilfully, for Paul was a learned man, and knew better)
perverted the original from its proper reference, and has passed
upon his simple converts., who did not know so much of the
Jewish Scriptures, as he did, a prophecy relating entirely to the
Jews, as referring to the Gentiles!! By turning to Hosea, Reader,
you will find this to be verily the case; here is the passage, Then
said God, call his name (Hoseas son) Loammi, for ye (the
Israelites) are not my people, and I will not be your God, yet the
number of the children of Israel shall be as the sand of the sea,
which cannot be measured, nor numbered. And it shall come to
pass, that in the place where it was said unto them, ye are not my
people, there shall it be said unto them, ye are the sons of the living
God. Hosea chapter i
Again v. 33. As it is written, Behold I lay in Zion a stone of
stumbling, and a rock of offence, and every one who believeth in
him shall not be ashamed. Here Paul has pieced two passages
together, which in the originals are disconnected. For in the 8th
chapter of Isaiah it is written, Sanctify the Lord of Hosts
himself, and let him be your fear, and let him be your dread. And
he shall be for a sanctuary; but for a stone of stumbling, and for a
rock of offence, to both the houses of Israel; for a gin, and for a
snare to the inhabitants of Jerusalem. And in the 28th chapter it is
written, therefore, thus saith the Lord God, behold I lay in Zion
for a foundation, a stone, a tried stone, a precious corner stone, a
sure foundation, he that believeth shall not be ashamed, (or
disappointed) Here you see, reader, that he jams two distant
passages together no ways related; and alters some words, and
applies them to Jesus, with whom, it appears from the context of
Isaiah, they have no concern.
Ch. x. v. 6. The scripture saith, say not in thine heart, who shall
ascend into Heaven? (that is, that he may bring down Jesus from
above.) Again, who shall descend into the abyss? (that is, that he
may bring up Jesus from the dead.) But what saith it? The word
is very nigh unto thee, in thy mouth, and in thy heart. (that is the
word of Faith which we speak.) For if thou confess Jesus with thy
mouth, and believe in thine heart that God raised him from the
dead, thou shalt be saved. Here you will see another instance of
misapplication of Scripture by Paul, in order to dazzle the eyes of
his simple and credulous converts, for let any one took at the place
in the Scripture whence the quotation is taken, arid he will
immediately see the inapplicability of the words, and the
adulteration of those of the original, in order to make them apply.
For the Scripture quoted speaks of, and refers to penitence, and.
not at all about believing on, or bringing down Jesus from Heaven,
or up from the dead; for here are the words, Deut. 30.--If thou
be converted to the Lord thy God with all thy heart, and with all
thy mind.--Immediately is subjoined--For this Law which I
command you this day is not far from thee; neither is it afar off. It
is not in Heaven, that thou shouldst say, who shall ascend for us
into Heaven, that he may bring it unto us, and declare it to us that
we might do it, &c. The sense of the whole is, that God wills us to
repent of sin; and that you may know when you have sinned, you
have only to look at his Law, which is not in Heaven, nor afar off,
but is put in your own hands, and is perfectly familiar with your
heart, and lips.
1 Cor, ch. v. 1. Paul accuses one of the Christians of the church of
Corinth of the crime of incest, because he had married his
step-mother, and orders them to excommunicate him. But Paul, in all
his Epistles and teachings to the Gentiles, pronounced them free
from the Law of Moses. Wherefore then for the violation of one of
those Laws interdicting such a marriage, does he so vehemently,
blame them? Such a marriage is not forbidden in the Gospel: it was
forbidden to them no where in the Scriptures but in the Mosaic
Code. Therefore, Paul must have founded his judgment against the
criminal upon the dictum of that law in such cases. Paul puts the
man under a curse; and it is the Mosaic Law which says, Deut. 27,
Cursed is he who lieth with his fathers wife. It seems,
therefore, that Jesus did not deliver his followers from the curse
of the law, as Paul taught them it did in Gal. iii. 13.
1 Cor. ch. x.:--And let us not pollute ourselves with fornication,
as some of them were polluted, and fell in one day to the number
of twenty-three thousand. Here is a blunder, for it is written
twenty-four thousand.--Num. 25.
Gal. iii., 13, Paul says, Christ hath redeemed us from the curse of
the law, being made a curse for us; for it is written, cursed is every
one that hangeth on a tree. What he says of the Christ, or the
Messiah redeeming from the curses written in the law, that by no
means agrees with truth; for no Jew can be freed from the curses of
the law, but by repenting of his sins, and becoming obedient to it.
And in alledging the words cursed is every one that hangeth on a
tree, from Deut. xxi., he, as usual, applies them irrelevantly.
Paul says, Gal. iii, 10:--For as many as are of the works of the
law, are under the curse; for it is written, Deut. xxvii. 26, Cursed
is every one that continueth not in all things written in the book of
the law to do them. And he interprets this to mean that all
mankind, Jews and Gentile, are liable to damnation, (except those
who are saved by faith) because no man ever did continue in all
things written in the law. Now, in the first place I would observe,
that Paul has inserted the word all in the passage he quotes from
Deuteronomy, (in the original of which it is not) in order to make it
support his system; for the whole of his argument is built upon this
one surreptitiously inserted word. 2. The words according to the
original are simply these:--Cursed is he that continueth not the
words of this law to do them; i. e.,--He who disobeys, or neglects
to fulfil the commands of the law, shall be under the curse
denounced upon the disobedient. But who would conclude from
this that repentance would not remove the curse? Does not God
expressly declare in the xxx. ch. of Deut., that if they repent, the
curses written shall be removed from them? And have we not
innumerable instances recorded in the Old Testament, of sinners,
and transgressors of this very law, received to pardon and favour,
upon repentance and amendment? So that this argument founded
upon an unwarrantable undeniable interpolation, and supported by
bad logic, is every way bad, and insulting to God and his (by Paul
acknowledged) word.
Gal ch. iii. 16:--To Abraham, and his seed were the promises
made, He saith not and to seeds, (as of roomy) but as of one,
and to thy seed, which is Christ. Here is an argument which one
would think too far-fetched, even for Paul; and it is built on a
perversion of a passage from Genesis, which Paul, bold as he was
in these matters, certainly would not have ventured, if he had not
the most assured confidence in the blinking credulity of his
Galatian converts. His argument in this place is drawn from the
use of the word seed in the singular number, in the passage of
Genesis, from whence he quotes. And because the word seed is in
the singular number, fag tells the foolish Galatians, as he justly
calls them, that this seed must mean one individual (and not
many,) which, says he, is Christ. Now, let us look at the xv.
ch. of Gen., from whence he quotes, and we shall see the force of
this singular argument, derived from the use of the singular
number. And He (God) brought him (Abraham) forth abroad, and
said. Look now towards heaven, and tell the stars if thou be able to
number them, and He said unto him, so shall thy seed be.--And He
said, know of a surety that thy seed shall be a stranger in a land that
is not theirs, and they shall afflict them, &c., afterwards they shall
come out with great substance.--In that same day the Lord made a
covenant with Abraham, saying, unto thy seed have I given this
land, &c. Again, ch. xxii., God said to Abraham by his Angel, I
will multiply thy seed as the stars of heaven, and as the sand which
is upon the sea shore; and thy seed shall possess the gate of his (or
its) enemies, and in thy seed shall all the nations of the earth be
blessed, because thou hast obeyed my voice! Reader, what do you
think now of Pauls argument from the use of the singular number?
Which is most to be admired? His offering such an argument to
the Galatians; (for being a learned man, he certainly knew that the
argument was nought,) or their credulity in receiving such
reasoning as Divine? Really, I fear there is some reason for
admitting as true what Celsus maliciously says of the simplicity of
the Primitive Christians, if Paul could with impunity feed his
spiritual babes with such pap as this!
I intended to have concluded this subject, by bringing under
examination some of the arguments and quotations in the Epistle
to the Hebrews; but upon looking over that Epistle, and
contemplating my task, I confess I shrink from it. That Epistle is so
replete with daring, ridiculous, and impious applications of the
words of the Old Testament, that I am glad to omit it; and I think
after the specimens which have been already brought forward, that
my reader is quite as much satiated as myself. I will, therefore,
bring forward only one quotation, which is alledged in that Epistle
to prove the abolition of the law of Moses; and as for the rest, I
content myself with referring those who want to know more of it,
to the pieces written by the celebrated Dr. Priestley upon Pauls
arguments in general, and those in that Epistle in particular,
preserved in his Theological Repository, where he will see
absurdity in reasoning, and, something worse, in quotation,
exposed in a masterly manner. Indeed, some learned Christians are
so sensible of the insuperable difficulties attending every attempt
to reconcile that Epistle to the Doctrine of inspiration, or even to
common sense, that they avoid the trouble, by denying that Paul
could have been the author of such a work, and attribute it to the
same, or a similar, hand, with that which forged the marvellous
Epistle ascribed to Barnabas.
The quotation brought forward in the Epistle to the Hebrews, to
prove the abrogation of the Mosaic Law, and the substitution of a
new one, is taken from Jer. xxxi. 31, &c.--Behold the days
come saith the Lord, that I will make a new covenant with the
house of Judah. Not according to the covenant which I made with
they fathers, in the day that I took them by the hand to bring them
out of the land of Egypt, (which my covenant they brake, although
I was an husband unto them, saith the Lord.) But this shall be the
covenant that I will make with the house of Israel. After those days
saith the Lord, I will put my law in their inward parts, and write it
in their hearts; and will be their God, and they shall be my people;
and they shall teach no more every man his neighbour, saying
know the Lord, for they shall all know me from the least of them
unto the greatest of them, saith the Lord, for I will forgive their
iniquity, and will remember their sins no more. Upon this passage
the author of the Epistle observes in that he saith a new
covenant, he hath made the first old; and he sagely concludes
now that which decayeth, and waxeth old, is ready to vanish away!!
and takes the quotation to be a prophecy of the abolition of the
old law, and the introduction of the Gospel Dispensation.
Now, I would observe on his reasoning, in the first place, that,
allowing for a moment his interpretation of the prophecy to be
correct, (i. e., that it signifies the abolishment of the old, and an
introduction of a new law) the prophecy, at any rate, cannot refer to
Jesus, or the Gospel; for so far from having been fulfilled in the
time of Jesus, or his Apostles, it has not been fulfilled to this day;
for certainly God has not yet made a new covenant with the Jews,
to whom the prophecy refers, nor has he yet put his law in their
hearts; nor caused them to walk in it; neither has he yet
forgiven their sins, or forgotten their iniquities, since they are
even now suffering, the consequences of them.
I will now retract what I granted, and assert that the prophet did not
mean an abolition of the Mosaic, and the introduction of a new,
law; for though the prophet speaks of a new covenant, he says
nothing of a new law; but on the contrary, asserts that this new
covenant would be effectual to make them obey the law. God
promised to put his law within their hearts (not out of
remembrance, as the catechisms say;) and in this alone this
covenant differs from the one entered into at Mount Sinai. For,
then, though the law was given them, it was not put within their
hearts, but they were apt, to their own controul, to obey it, or not,
being assured, however, that happiness should be the reward of
obedience, and death and excision the punishment for revolt
and disobedience. And you will moreover observe, that,
notwithstanding what is here called a new covenant, nothing is
here said of the abrogation of any former covenant, or constitution,
or of any new terms, that would be required by God on the part of
the Israelites. The prophet, by expanding his idea, sufficiently
explains his whole meaning, which is evidently this, viz.: That God
would make a new, and solemn promise to the Israelites, that they
should be no more out of favor with him; that their hearts would be
hereafter so right with God, that in consequence of it, they would
continue in the quiet possession of their country to the end of time;
and all this is intimated by Moses, in the quotation from
Deuteronomy, quoted in the last chapter.
Thus is the passage perfectly consistent with those in the Old
Testament, which affirm, (whether right or wrong is not my
concern) the perfection and perpetuity of the Mosaic Law.
Remember, are the last words of the last of the prophets,
Malachi,--Remember the Law of Moses, my servant which I
commanded unto him in Horeb, with the Statutes, and Judgments.
Also in the Psalms:--The Law of the Lord is perfect, converting
the soul. The Testimony of the Lord is faithful, bringing wisdom
to the simple. The Precepts of the Lord are right, rejoicing the
heart, and enlightening the eyes. The works of his hands are
Truth, and Judgment. All his Precepts are sure. They stand fast for
ever and ever: being done in Truth and Uprightness.