Not Paul, But Jesus

47

Acts 18:11. "He continued there, at Corinth, a year and six months." – 18. "And Paul tarried there yet a good while, and then took his leave."

48

Acts 19:10. "And this continued by the space of two years; so that all they which dwelt in Asia heard the word of the Lord Jesus, both Jews and Greeks."

49

Acts 20:22. "And now, behold, I go bound in the spirit unto Jerusalem, not knowing the things that shall befall me there."

50

Acts 20:23. "Save that the Holy Ghost witnesseth in every city, saying, that bonds and afflictions abide me."

51

Acts 20:24. "But none of these things move me, neither count I my life dear unto myself, so that I might finish my course with joy, and the ministry, which I have received of the Lord Jesus, to testify the Gospel of the grace of God."

Acts 21:13. "Then Paul answered, What mean ye to weep and to break my heart? for I am ready not to be bound only, but also to die at Jerusalem for the name of the Lord Jesus."

52

Gal. ii. 2. "I went up by revelation."

53

In Acts 12:1, King Herod is indeed spoken of as having "stretched forth his hands to vex certain of the Church, and he killed," it is said, "James, the brother of John, with the sword." Then comes the story of Peter's imprisonment and liberation. But the cause of these inflictions had nothing to do with religion: the proof is – nor can there be a more conclusive one – to no such cause are they attributed.

54

Acts 21:23, 24. "We have four men, say the Apostles and Elders, we have four men which have a vow on them: – Them take, and purify thyself with them, and be at charges with them."

55

Acts 21:16. "There went with us also certain of the disciples of Cæsarea, and brought with them one Mnason of Cyprus, an old disciple, with whom we should lodge."

56

2 Cor. 12:12. "Truly the signs of an Apostle were wrought among you in all patience, in signs, and wonders, and mighty deeds." Not that, by the words assigns and wonders, when used by Paul, anything more was meant, than what, but a few years after, was, according to him, doing, or about to be done, by Antichrist. 2 Thess. 2:9. "Even him, whose coming is, after the manner of Satan, with all powers, and signs, and lying wonders." Lying is, indeed, the adjunct prefixed, in this instance; but, lying or not lying, if Paul be believed, they failed not to produce the effect intended by them. Signs and wonders being such equivocal thing, no great wonder if – writing at Corinth to nobody knows what disciples of his at Rome, A.D. 58, Rom. 15:18, 19, – he could venture, if this was venturing, to speak of what he had been doing in Jerusalem and Illyricum, in the same terms. "For I will not dare to speak, says he, of any of those things which Christ has not wrought by me, to make the Gentiles obedient by word and deed. – Through mighty signs and wonders, by the power of the Spirit of God; so that from Jerusalem, and round about, unto Illyricum, I have fully preached the Gospel of Christ."

57

On this occasion, supposing the purpose of this ceremony to be, as here contended, no other than that of applying, to a declaration concerning a matter of fact, the supernatural penal sanction, by which it was converted into an oath, – a natural enough subject of inquiry is – to what cause is to be attributed the extraordinary length thus given to it? – seven days at the least; to which, upon examination, would be found virtually added, as much greater a length of time, as the holy person, to whose custody the oath-taker consigned himself, might be pleased to prescribe. Answer, without difficulty, – the affording time and pretence for the exaction of his surplice fees: – namely, those established by law, – with the addition of others, to as large an amount, as the need which the oath-taker had of the accommodation thus to be afforded to him, could engage him to submit to. As to the length of time, – in the passage in question, the translation exhibits some obscurity: nor is it altogether cleared up by the original. A determinate number of days, to wit, seven, is indeed mentioned, ver. 27, but immediately before this, ver. 26, comes a passage, from whence it seems unquestionable, that, whatever were the time a man had been thus detained, he was not to be let out, until, over and above what good things it had been made necessary he should bring in with him, a further payment, and as it should seem, in a pecuniary shape, had been made: "to signify," says ver. 26, "the accomplishment of the days of purification, until that an offering should be offered for every one of them." "And when the seven days were almost ended," continues ver. 27: immediately after which comes the account of the tumult, by which they were prevented from being quite ended.

As to the phrase – "to signify the accomplishment of the days," what seems to be meant by it is – to make known when the number requisite for the completion of the train of operations had been accomplished. But, to make known when that number had been accomplished, it was previously requisite to make known when it had commenced: and, for making this known, the act, probably a public one, of making entrance into the temple, was employed.

As to the origin, as well as particular nature, of the ceremony, – though no such word as Nazarite is here employed, on turning to the Book of Numbers, chapter the sixth, it will be manifest, that the ceremony here in question is the same as that, by which, according to the receipt there given, any man whatever, whether, and any woman also, must be left to conjecture, might be converted into a Nazarite. Nazarite is from a Hebrew word, which meant originally neither more nor less than a person separated. A person consigned himself to the custody of "the priest of the congregation:" or, as we should now say, the parson of the parish. The ceremony accomplished, the patient was thereby put into a state of appropriate sanctity: and, from this metamorphosis, as the priest and the Nazarite could agree, any inference might be drawn, and any purpose at pleasure accomplished. Neither to the extent of the inference, nor therefore to the purpose designed, were any limits visible. Everything depended upon the priest: for, though of certain particular operations made requisite, a most particular list is given, all of them of the most insignificant character in themselves, yet so thickly and so plainly sown are the seeds of nullity, that, when all the appointed fees, of which there is also an enormous list90, had been paid, it would still lie at the option of the priest, to pronounce the whole procedure null and void, unless, and until any such final compliment as he chose to expect, were paid to him. Among the most obviously, as well as extensively convenient purposes, to which it was capable of being applied, is this of which the present case affords an example: namely, the manufacturing of evidence: could he but find means to satisfy the priest, a man might, to all legal purposes, and even to the satisfaction of all appropriately disposed minds, prove, and with conclusive effect, any thing to be false, which everybody knew to be true. By fabrication, falsification, or suppression of evidence, what is the right that may not be usurped? what is the wrong that may not, with success and impunity, be committed?

In the Mosaic law, immediately before this institution Numbers, chap. 5., comes another, by means of which every man, who was tired of his wife, might, in another way, with the assistance of a priest – and, for aught that appears, any priest – clear himself of that incumbrance. All the man had to do was – to say he was "jealous" of her: the priest thereupon took charge of her. If priest and husband were agreed, "the water of jealousy" did its office: if not, the woman remained imprisoned. Against the superhuman evidence, afforded by the purifying process here in question, no quantity of human evidence was to be available. In like manner, to warrant this poisoning process, not any the smallest particle of human evidence was necessary: the case in which it is to be performed, is "if there be no witness against her, neither she be taken," says the text, Numbers 5. 13. Verily, verily, not without sufficient cause, did Jesus, from first to last, take every occasion, to weaken the attachment of the people, to a system of law, of which those institutions afford two, among so many samples. Yet, while in the very act of depreciating it, is he represented as declaring his purpose to be the fulfilling it: Matt. 5. 17. for, such was the verbal veil, which the prejudices he had to encounter, rendered it necessary to him at the moment, to throw over the tendency of his endeavors. Fulfill the very law he was preaching against? Yes: but in one sense only: namely, by fulfilling – not the real purpose of it, – the establishment of the corrupt despotism of the priesthood, – but the professed purpose of it, the good of the community: in regard to the law, fulfilling, in a word, whatever there was that was good in it, whatever there was that deserved to be fulfilled. Jesus, in whose opinion death was too severe a punishment, for a wife, in the case of a breach, on her part, of a contract, the breach of which was by the other contending party practised with impunity – Jesus, who accordingly, in saving the offender, exposed to merited disgrace the sanguinary law – was doubtless still further from approving, that parish priests, in unlimited numbers, should poison innocent women for the accommodation of their husbands, or sell licenses to commit every imaginable wrong by perjury.

Vow is oath: this is not the only occasion, in which the self-constituted Apostle, if his historiographer is to be believed, took the benefit, whatever it was, of this ceremony. In Acts 18:16, he "shaved his head," it is said, at Cenchrea: – why? – "for he had a vow upon him." What the vow was, we are not told; this, however, we know, as well from Acts 21:26, as from Numbers 6, he could not have got anything by it, had the parson of the parish of Cenchrea been otherwise than satisfied with the "offering" that was made.

58

Paul at the suit of Tertullus, A.D. 60. Acts 24:1, 2, 5, 6, 9, 11, 18.

"And after five days Ananias the high priest descended with the elders, and with a certain orator named Tertullus, who informed the governor against Paul. – And when he was called forth, Tertullus began to accuse him, – Saying, We have found this man a pestilent fellow, and a mover of sedition among all the Jews throughout the world, and a ringleader of the sect of the Nazarenes: – Who also hath gone about to profane the temple; whom we took, and would have judged according to our law. – And the Jews also assented, saying, that these things were so. – Then Paul, after that the governor had beckoned unto him to speak, answered, – Thou mayest understand, that they are yet but twelve days since I went up to Jerusalem for to worship. – Whereupon certain Jews from Asia found me purified in the temple, neither with multitude nor with tumult."

59

Paul before Festus alone, A.D. 60. Acts 25:7, 8.

"And when he was come, the Jews which came down from Jerusalem stood round about, and laid many and grievous complaints against Paul, which they could not prove: – While he answered for himself, Neither against the law of the Jews, neither against the temple, nor yet against Caesar, have I offended anything at all."

60

Paul before Festus and Agrippa, A.D. 62. Acts 26:1, 2, 3, 4, 5, 6, 7, 20, 21.

"Then Agrippa said unto Paul, Thou art permitted to speak for thyself. Then Paul stretched forth the hand, and answered for himself: – I think myself happy, King Agrippa, because I shall answer for myself this day before thee, touching all the things whereof I am accused of the Jews; – Especially because I know thee to be expert in all customs and questions which are among the Jews; wherefore I beseech thee to hear me patiently. – My manner of life from my youth, which was at the first among mine own nation at Jerusalem, know all the Jews; – Which knew me from the beginning, if they would testify, that after the most straightest sect of our religion, I lived a Pharisee. – And now I stand and am judged for the hope of the promise made of God unto our fathers: – Unto which promise our twelve tribes, instantly serving God day and night, hope to come. For which hope's sake, King Agrippa, I am accused of the Jews. – 20. But showed first unto them of 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. – For these causes, the Jews caught me in the temple, and went about to kill me."

61

"And when the seven days were almost ended," says Acts 21:27, "the Jews which were of Asia, when they saw him in the temple, stirred up all the people, and laid hands on him."

62

A cheap enough rate this, at which salvation is thus put up. Of what use then morality? Of what use is abstinence from mischievous acts, in what degree so ever mischievous? "Oh! but," says somebody, "though Paul said this, he meant no such thing: " and then comes something – anything – which it may suit the defender's purpose to make Paul say.

63

Another receipt for making salvation still cheaper than as above. Not so Jesus. Matt. 7:21: "Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven."

64

Behold here the degree of importance attached by Paul to sabbaths.

65

The account given by Luke of the resurrection and ascension of Jesus is contained in the last chapter, chap. 24:53. According to this account, by no men was Jesus seen in the interval between those two events, besides the eleven Apostles and a few others, all together not more than enough, to sit down together at meat, in one of the houses of a village. Luke 25:9, 28, 29, 30. Number of the occasions on which Jesus was seen by the Apostles, two: the company the same without addition, and both occasions having place within twenty-four hours. Between these two occasions it is that Paul sticks in the one of his own invention, in which Jesus was seen by above five hundred brethren at once.

Point-blank on this head is the contradiction given to this story of Paul's, by his own attendant and historiographer: namely, in the account put into the mouth of Peter, speaking to Centurion Cornelius, Acts 10:39 to 42. Expressly is it there said, ver. 40, "Him" (Jesus) "God raised up the third day, and showed him openly; – Not to all the people, but unto witnesses chosen before of God even to us, who did eat and drink with him after he rose from the dead." When in the year 62, or some posterior year, the author of the Acts was writing his history, nothing, it will be inferred, did he know of the contradictory account given by his hero, in writing in a letter written in the year 57.

66

Follows a sample of Paul's logic wrapped up as usual in a cloud of tautologies and paralogisms, the substance of which amounts to this: – Jesus resurrects; therefore all men will do the same. Admitting the legitimacy of this induction, what will be the thing proved? That every man, a few days after his death, will come to life again, and eat, drink, and walk in company with his friends.

67

By the word prophecy the idea meant to be conveyed in Jewish language seems to be very generally misconceived. It is regarded as exactly synonymous to prediction. Nothing can be more erroneous. In New Testament language in particular, it is no less applicable to past events than to future. Witness, "Prophecy who is it that smote thee." Luke 17:64. In the Greek, the word is occasion, it meant evidently neither more nor less than speak out. Hence it came to signify speaking in public: hence again, speaking as a statesman: hence again, writing as a statesman, as well as speaking. Not that a statesman could ever or can ever be a statesman, and in the above sense, a prophet, without being a predictor likewise: as often as any proposed measure is on the carpet, such he must be, or what he says must be nothing to the purpose. Merely by uttering a prediction concerning future events, Paul would not have included, in his prophecy, any such pretension, as that of a supernatural communication received from the Almighty: but, the one here in question was one which, supposing it true, could not have come from any other source.

68

Here we have a sort of retractation. This shows how he was frightened.

69

Here he gives the intermediate warning; thence the respite.

70

Here we see the rival of Paul's god: and we see how dangerous an one.

71

Like enough; but in the same unintelligible style, in which he tells all men all things.

72

All's well that ends well: the friends of the Almighty may now dismiss their fears.

73

Here we see the rival of the Almighty sunk into the ape of Satan. What if he and Satan had made an alliance? Happily they could not agree, or time was wanting for settling the conditions.

74

All power, with lying to boot. But for the above-mentioned assurance, who would not have trembled for Paul's God?

75

This was fighting the ape of Satan with his own weapons. But – this God of Paul's creation – in what, except an ultimate superiority of power, is he distinguishable from Satan and his ape? Those, who have been so quicksighted of late in the discovery of blasphemy, and so bent on punishing it, – have they ever found so clear a case as this which is before us? Would not they have begun at the more proper end, had they begun with the editors of these Epistles?

76

For this damnation, – on the present as on so many other occasions, those who are so eager to believe, that all who differ from them on a question of evidence, will be consigned to everlasting torments, are indebted to the right reverend translators: the original says condemned. This may be understood to mean —damned in the ordinary sense of the word damned, or whatever less unpleasant result may be more agreeable.

77

Of this child of the self-appointed Apostle's brain, it seems not altogether improbable, that, in case of need, some further use was in contemplation to be made: with the skin of this bugbear, might, upon occasion, be invested, any person, to whom, either in the character of a declared adversary, or in that of a rival, it might happen, to have become in a certain degree troublesome: a declared adversary, – that is, either a Gentile or an unbelieving Jew: a rival, – that is, one who, believing in the religion of Jesus, adhered to that edition of it, which had the Apostles of Jesus for its publishers, or followed any other edition which was not his: one of those, for example, upon whom we have seen him making such bitter war in his Epistle to his Galatians. Of the two, the believing rival would of course be much more troublesome, than the non-believing adversary, from whom, if let alone, he would not experience an annoyance. Of this rival class were they whose "unrighteousness," 2 Thess. 2:10, had recourse to "deceivableness:" for as to non-believers, no need could they have of deceivableness; to foil him, they had but to turn aside from him, and stand as they were. Those men, whose unrighteousness had recourse to deceivableness, who could they be, but the men of the same description in this respect as those, whom in chapter third of his Epistle to his Galatians, he complains of as having "bewitched" them; and that in such sort, as to have made him so far lose his temper as to call them "foolish:" and that they were rivals, is a matter altogether out of doubt. In a word, rivals were the only troublesome sort of men, who, at the writing of this Epistle, could, with the nameless monster since named Antichrist, be yet to come.

78

As for that "helmet of faith," which, in the passage first quoted, he has been seen commanding his disciples to put on – of that faith, which is the everlasting object of his so indefatigably repeated "command," and which is always faith in Paul, – for of Jesus scarcely is so much as a word, except the name, to be found in any of his Epistles, – as to this helmet, it is the sort of cap, which a man learned how to put on, when he had made himself perfect, in what may be called the self-deceptive exercise, or in a word the exercise of faith. It is composed of two very simple operations: at the word of command, the recruit turns its face to the arguments on one side; at the word of command, it turns its back to those on the other side. The test of perfection is – its being able to hold in its embrace, for any length of time, both parts together of a self-contradictory proposition; such as, that three man's-persons, – to use the German word, or if any other sorts of persons there are three others, – are but one. When the helmet sits close enough on his head to enable him to do this, there is no fear of its falling off. Holding fast to improbabilities, how absurd and extravagant soever, is thenceforward but child's play to him: – for example, belief in the future existence of Paul's Antichrist: including, the coming on of those scenes, in which that raw-head and bloody bones is to be the principal performer.

To this, as to anything else, the mind of man is capable of being brought, by assurances of infinite enjoyment, in case of his having made himself perfect in this exercise, or of infinite torment in case of his neglecting it: of course, still more effectually, by both assurances put together; and, considering the facility of both operations, easier terms could not very easily be imagined. A capital convenience is – that, for producing faith in this way, not a particle of anything in the shape of evidence is necessary: the place of evidence is supplied by assurance: – by the intensity, real or apparent, of the persuasion, to which expression has been given, by what the preacher has said or done. The more intense the apparent assurance on the one part, the greater the apparent safety, obtained by yielding to it, on the other: and thus it is, that no absurdity can be so flagrant, that the side on which it is found may not be embraced, under the notion of its being the safe side. When Paul, with his accustomed vehemence, was preaching the world's end, so many of his Thessalonians as believed in it, believed, that believing in it was being on the safe side. On the part of the preacher, the more vehement and impudent the assurance, the greater on the part of the disciple, the apparent danger on the disbelieving, the apparent safety on the believing side.

By this means are produced the signs and wonders we read of in the Epistles of our modern missionaries; for, how conclusive soever the evidence may be, which the assertions they employ might call in for their support, – conclusive to every reasonable mind by which it was received, – assuredly it is not by the evidence, but by the unsupported assertion, that, on the occasion of those exploits of theirs, – whatever credence has place, is produced.