Christ's apostles, although reputedly inspired, were very far from being exemplary characters. Quarrels, jealousies, and emulations are frequently disclosed in their practical lives. We are told there were "envyings and jealousies and divisions" among them (1 Cor. iii. 8), and that "they disputed among themselves who should be the greatest" (Mark ix. 34). This implies that there was selfishness and worldly ambition at the bottom of their movements. Paul also represents them as "defrauding" and lawing each other (1 Cor. vi. 7,8); and Paul himself had a serious quarrel with Barnabas, as we are told: "The contention was so sharp that they departed asunder one from the other" (Acts xv. 36). These incidents in the practical lives of the apostles show that they were frail and fallible mortals, and under the control of selfish feelings like the rest of us, and that their "inspiration," if they possessed any, was not of a very high order. Such men are very unsuitable examples for the heathen to imitate, as they are impliedly recommended to do when the Bible is placed in their hands.
With respect to the doctrines taught by the apostles or New-Testament writers, we will here assume the liberty to say they contain more errors than we can allow space to enumerate. For those of Paul and Peter we shall appropriate a separate chapter, but will only cite a few of the errors of the other New-Testament writers as mere samples of others. James's superstitious idea of curing the sick by prayer and oil we have already noticed (chapter xli.). He also indorses the foolish and incredible story of Elijah controlling the elements so as to cause a three-years' drought (chap. v. 17). He tells us we can get wisdom by simply asking it of God (chap. i. 5). Then why do millions of people devote years to hard mental labor to acquire it? He speaks approvingly of the practical life of Abraham, also of the miserable harlot Rahab (chap. ii. 23, 25), and avows his belief in a devil, &c. John also avows his belief in this superstition (1 John ii. 13), and likewise in the bloody atonement (1 John i. 7) and the doctrine of predestination (1 John v. 18); and, worse than all, he issues the bigoted mandate, "Receive no man into your house" who does not preach the doctrine I do (2 John i. 10). Jude indorses the foolish story of Sodom and Gomorrah, the contest between Michael and the Devil, the second advent, a day of general judgment, &c. These will do for specimens of apostolic errors.
CHAPTER LXII.—CHARACTER OF PAUL, AND HIS DOCTRINES.
Paul, standing at the head of the Church in the apostolic age, and being the principal New-Testament writer and the principal teacher and doctrinal expounder of the New Covenant, or gospel dispensation, his practical life and his doctrines must therefore be regarded as constituting a part, if not the principal part, of the basis of the Christian religion. We shall therefore make no apology for presenting here a brief exposition of his character and his doctrines; and we shall show that both present numerous defects and inconsistent and contradictory features.
1. In his First Epistle to Timothy (i. 13) he states that he had been "a blasphemer and persecutor, and injurious", and confesses that he was particeps criminis in the martyrdom of Stephen; yet, in the Acts of the Apostles, he declares, "I have lived in all good conscience before God unto this day" (Acts xxiii. 1). Here is one specimen of his many incongruous statements.
2. He relates the account of his miraculous conversion three times, and in three different ways. In the first statement he says, "The men stood speechless, hearing a voice, but seeing no man" (Acts ix. 7). In the second account he says, "They heard not the voice that spake to me" (Acts xxii. 9). In the third statement, when relating the case to King Agrippa, he says, "They were all fallen to the earth" (Acts xxvi. 14); while, in the first account, he had stated, "The men stood speechless." It is evident they could not stand speechless while they were all fallen to the earth.
3. In one account he states that Jesus told him to stand up, and receive his mission; but in another place he says he was ordered to go to Damascus to receive the message.
4. He told the king that he showed himself first at Damascus, and then at Jerusalem (Acts xxvi. 20); but in his Epistle to the Galatians he declares that he did not go to Jerusalem.