The apostles of Jesus appear to have been men of their master's temper—credulous or misled enthusiasts, dexterous cheats, or often both together. Jesus, who had skill in men, admitted into his intimate confidence those only in whom he remarked the most submissive credulity or the greatest address. On important occasions, such as the miracle of multiplying the loaves, the transfiguration, &c. we find, as already noticed, that he used always the ministry of Peter, James, and John.
It is easy to conceive that his disciples were attached to him from interest or credulity. The most crafty perceived that their fortune could only be ameliorated under the conduct of a man who knew how to impose on the vulgar, and to make his followers live at the expence of charitable devotees. Fishermen, formerly obliged to subsist by painful and often unsuccessful labour, conceived that it was more advantageous to attach themselves to one who without trouble made them live comfortably. The most credulous expected to make a brilliant fortune, and to fill posts of eminence in the new kingdom their chief intended to establish. It was evidently from earthly or interested motives, and not heavenly, that the apostles attached themselves to Jesus. At the last supper there was a strife amongst them who should be accounted the greatest. "The meanest," as Bishop Parker expressed it, "hoped at least to have been made lord mayor of Capernaum." And even at his ascension the only question his disciples asked, was, Lord, wilt thou at this time restore again the kingdom of Israel?
The hopes and comforts of both vanished on the death of Jesus. The pusillanimous lost courage, but the most able and subtle did not think it necessary to abandon the party. They therefore contrived, as we have seen, the tale of the resurrection, by the aid of which the reputation of their master and their own fortune were secured. It also appears, that the apostles never sincerely believed their master was a God. The Acts incontestibly demonstrate the contrary. The same Simon Peter, who had recognized Jesus for the Son of the living God, declared in his first sermon, that he was man. "Ye know," says he, "that Jesus of Nazareth was a MAN whom God hath rendered famous among you—Yet ye have crucified him—but God hath raised him up again," &c. This passage proves clearly that the chief of the apostles dared not yet hazard, or was wholly ignorant of the doctrine of the divinity of Jesus, which was afterwards contrived by the self-interest of the clergy and adopted by the foolishness of Christians, whose credulity was never startled by the greatest absurdities. Self-interest and folly have perpetuated this doctrine until our time. By dint of repeating the same tales for so long a period, they have succeeded in making people believe the most ridiculous fables. The religion of the children is always regulated by the fancy of their fathers.
It appears however, that the apostles of Jesus, deprived of the counsels of their master, could not have succeeded if they had not received powerful aid after his death, and selected associates, men more active than themselves, and better calculated for the business. They deliberated together on their common interests; it was then the Holy Spirit descended on them; that is, they considered on the means of earning a subsistence, gaining proselytes, and increasing the number of their adherents, in order to secure themselves against the enterprizes of the priests and grandees of the nation, whom the new sect might have very much displeased. Not satisfied with having put Jesus to death, they had the impudence to persecute his disciples. They engaged Herod to destroy James the brother of Jesus; finally they caused Stephen to be stoned. These priests and doctors did not perceive that persecution is the surest method of spreading fanaticism, and that it always gives importance to the party persecuted.
Accordingly this persecuting spirit, inherent in the clergy, created new partisans to the persecuted sect. Hard treatment, and imprisonment always render sectaries more obstinate, and interesting objects to those who witness their sufferings. Tortures excite our pity in behalf of the person who endures them. Every fanatic that is punished is certain of finding credulous friends to aid him, because they persuade themselves it is for truth he is persecuted.
The proceedings instigated by the priests, convinced the new sectaries that it was of the utmost importance to unite their interests. They felt it necessary to avoid quarrels, and every thing which could create division; they in consequence lived in concord and peace.
The apostles, now become heads of the sect, did not neglect their own interests. One of the first faculties with which the Holy Spirit inspired them, was to profit by devout souls, and engage them to place all their property in common. The apostles were the depositaries of these goods, and had under their orders ministers or servants, known by the name of deacons, charged with the distribution of alms. These great saints, it is to be presumed, did not forget themselves in these distributions. It appears also, that the law for this communion of goods, was observed with rigor, as we find, in the Acts of the Apostles, Ananias and Saphira struck dead, on the prayer of Peter, for having had the temerity to retain a portion of their own property: a conduct which would appear as unjust, as barbarous in any other person but an apostle of Jesus. It must however be acknowledged, that the law, which obliged the rich to place their property in common, was very important, not only to the apostles, but for increasing the sect. The poor undoubtedly must have been eager to join a party where the rich engaged to lay the cloth. Hence it is easy to perceive, how this institution might augment the number of the faithful without a miracle.
Of all the adherents the new-born sect acquired, there was none superior to Saul, afterwards known by the name of Paul. The actions and writings ascribed to this Apostle exhibit him as an ambitious, active, intrepid, and opiniative man, full of enthusiasm, and capable of inspiring others with it. Engaged at first in the profession of a tent-maker, he afterwards attached himself to Gamaliel, a doctor of the law and rendered services to the priests in their persecutions against Christians. Perceiving the utility which a man of Saul's character might be of to the party, the apostles profited by some disgust he had taken to draw him over to their sect. He consented readily conceiving that by his superior talents he might easily succeed in making himself the head of a party, to which he also knew the means of rendering himself necessary. He pretended, therefore, that his conversion was the effect of a miracle, and that God himself had called him. He was baptised at Damascus, joined the apostles at Jerusalem, was admitted a member of their college, and soon gave them proofs of his talents. He commenced preaching Jesus and his resurrection, and labored in gaining souls. His vehement zeal hurried him, without fear or hesitation, into quarrels with the priests, always indignant at the conduct of the apostles; but his persecutions rendered him dearer to his party, of which he became from that time the prime mover.
Often maltreated by the Jews, Paul conjectured that it would be beneficial not to confine himself to them, but that conquests might be made among the heathen. He no doubt knew that mankind resemble each other in all superstitions; that they are every where curious about the marvellous; susceptible of fanaticism, lovers of novelties, and easily deceived. He therefore, sometimes preached to Jews, and sometimes to Gentiles, among whom he succeeded in enlisting a considerable number of recruits.
Jesus, born in the bosom of Judaism, and knowing the attachment of his fellow-citizens to the law of Moses, had always openly declared, that he was come to "accomplish, and not to destroy it." His first apostles were Jews, and showed much attachment to the rites of their religion. They were displeased that Paul their brother would not subject his Gentile proselytes to Judaical usuages. Filled with views more vast than those entertained by the other apostles, he did not wish to disgust his new converts with inconvenient ceremonies, such as circumcision and abstinence from certain meats. The better to attain his ends, he neglected these usuages, which he considered as trifles, while his brethren regarded them as most essential. The first proselytes or the apostles as we have said, were called Nazarenes or Ebionites, who believed in Jesus without forsaking the law of Moses. They of course regarded Paul as an heretic or apostate. This fact, attested by Origen, Eusebius, and Epiphanius, is important in giving us a distinct idea of primitive Christianity, which we see divided into two sects almost as soon as Paul had embraced it. This new apostle very soon indeed separated from his brethren to preach a doctrine different from theirs, and openly undermined the Judaism which Peter, James, and the other heads of the church persisted in respecting. But as Paul was successful among the Gentiles, his party prevailed: Judaism was entirely proscribed, and Christianity became quite a new religion, of which Judaism had been only the figure. Thus Paul wholly changed the religious system of Jesus, who had merely proposed to reform Judaism. The principal apostles followed the conduct of their master, and showed themselves much attached to the law and usages of their fathers. Paul notwithstanding their protestations, took a different course; he displayed a contempt or indifference for the legal ordinances, to which through policy, however, he sometimes subjected himself. Thus we find he circumcised Timothy, and performed Jewish ceremonies in the temple of Jerusalem.