This argument, flimsy as it is, is nevertheless the instar omnium of the Christian Divines to prove the abolishment of this Law: (for the other arguments adduced by them as prophecies of it from the 1 ch. of Isaiah, and some of the Psalms, are nothing, to the purpose; they being merely declarations of God, that he preferred obedience in the weightier matters of the Law; Justice, Mercy, and Holiness, to ceremonial observances; and that repentance was of more avail with him than offering thousands of rams, and fed beasts,) and this argument like so many others, when weighed in the balance, will be found wanting.
For, as the destruction of the Temple by Nebuchadnezzar certainly did not abolish the Law, so neither did the destruction by Titus, do it. And as it would be notoriously absurd to maintain the first, so it is equally so to maintain the last, position. Besides, a very considerable part of that Law can be, and for these seventeen hundred years, has been kept without the Temple. As for example, circumcision, distinction of meats, and many others. And when, if ever, they shall return to their own land, and rebuild the Temple, they will then, according to the Old Testament, observe the whole, and with greater splendour than ever.
CHAPTER XII.
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.