Chapter XIV: Section 9

IN PAUL'S EPISTLE TO HIS GALATIANS,--BY HIS SILENCE, ACTS' ACCOUNTS OF HIS CONVERSION ARE VIRTUALLY CONTRADICTED.

Of Paul's _outward_ conversion--conversion from the character of an authorized persecutor of the religion of Jesus, to that of a preacher of a religion preached in the name of Jesus--such, as we have seen, is the account given in the Acts; given by the author of the Acts, and by him alone. For, what ought never to be out of mind, if instead of two different accounts--declared by him as having been, on different occasions, delivered by Paul--he had given two hundred, still they would have been his:--not Paul's, but his.

All this while, now for little less than 1800 years, from Paul's own pen we have an account of this his conversion: and, of any such story as that of its being effected through the instrumentality of visions,--in this account of his, not any the slightest trace is to be found;--not any the slightest allusion to it.

At the time of his giving this account--supposing this story of the mode of his conversion true--supposing even that, though false, it had been got up and propagated--at the time of his giving the account which bears such unquestionable marks of being his, was the occasion such as to render it probable, that he could thus have omitted all allusion, to an occurrence at once so extraordinary and so important? If not, then so it is--that, by the silence of Paul himself, the story related by his historian is virtually contradicted.

The occasion here in view is--that of his writing the so often mentioned, and so often about to be mentioned, Epistle to his Galatian disciples.

At the time of his writing this letter, so we shall have occasion to see over and over again in the tenor of it, he was acting in opposition--declared and violent opposition--to the Apostles: struggling with them for the mastery; declaring that to them he was not beholden for anything;--that the Gospel he preached was not their Gospel, but a Gospel of his own, received by him directly from Jesus;--declaring, that in Jerusalem itself, the seat of their authority, he had preached this Gospel of his, which was not theirs; but confessing, at the same time, that when he did so, it was in a secret manner, for fear of the opposition, which he well knew, had they known of it, they could not but have made to it.

In this state of contention--supposing any such miracle as that in question wrought in his favour--was it in the nature of the case that he should have failed to avail himself of it?--to avail himself of the account which the truth--the important truth--would have so well warranted him in giving of it? Supposing it true, had there at that time been witnesses to it--any percipient witnesses--the supposed Ananias--the supposed companions on the road,--would he have failed making his appeal to their testimony? Supposing even that there were none such left, the truth of the occurrence--of an occurrence of such momentous importance, would it not have inspired him with boldness, sufficient for the assertion of it, with all that intensity for which the case itself furnished so sufficient a warrant, and which the vehemence of his character would have rendered it so impossible for him to avoid? Supposing even the story an utter falsehood, yet, had it been at this time got up and promulgated, could he, if he saw any tolerable prospect of its obtaining credence, have failed to endeavour to avail himself of it?

No, surely. Yet, in this his address, made to his Galatian disciples, and to all such inhabitants of that country, as he could see a prospect of numbering among his disciples--in this address, written under a sense of the necessity he was under, of making for his support against the Apostles, the most plausible case his ingenuity could enable him to make,--not any, so much as the slightest, hint of any such miracle, does he venture to give. _Revelation! revelation!_--on this single word--on the ideas, which, in the minds with which he had to deal, he hoped to find associated with that word--on this ground, without any other, did he see himself reduced to seek support in his contest with the Apostles. Revelation? revelation from Jesus? from the Lord, speaking from heaven? from the Almighty? On what occasion, in what place, at what time, in what company, if in any, was it thus received? To no one of these questions does he venture to furnish an answer--or so much as an allusion to an answer. Why?--even because he had none to give. He had been a persecutor of the disciples of Jesus--this he confesses and declares: he became a preacher in the name of Jesus--this he also declares; a preacher in the name of him, of whose disciples--the whole fellowship of them--he had been a persecutor--a blood-thirsty and blood-stained persecutor. His conversion, whatever it amounted to, how came it about? what was the cause, the time, the place, the mode of it; who the percipient witnesses of it? To all these questions, _revelation_; in the single word is contained all the answer, which--in this letter--in this plea of his--he, audacious as he was, could summon up audacity enough to give. Why, on so pressing an occasion, this forbearing? Why? but that, had he ventured to tell any such story, that story being a false one, there were his opponents--there were the Apostles, or men in connection with the Apostles--to contradict it--to confute it.

Had he made reference to any specific, to any individual, portion of place and time, the pretended facts might have found themselves in contradiction with some real and provable facts. But, time as well as place being left thus unparticularized,--he left himself at liberty, on each occasion, if called upon for time or place, to assign what portion of time and place the occasion should point out to him as being most convenient;--best adapted to the purpose of giving lodgment to an appropriate falsity;--and without danger, or with little danger, of exposure.

At distinct and different times, _five_ interviews we shall see him have, with the Apostles--one or more of them: the first interview being,--according to his own account, as given in this very Epistle,--at little if anything more, than three years' distance from the time of his quitting the occupation of persecution. Then, says he, it was, Gal. i. 17 and 18, that "I went up to Jerusalem to see Peter, and abode with him fifteen days." In all these days, is it possible, that, if the conversion miracle had really taken place as stated in the Acts, with the companions on the road and Ananias for witnesses,--he should not have related to Peter, and, if not spontaneously, at any rate in answer to such questions as a man in Peter's situation could not fail to put, have brought to view, every the minutest circumstance? This then was the time--or at least _one_ time--of his trial, on the question, _revelation or no revelation_. Here then, when, with such vehemence, declaring--not his independence merely, but his superiority, in relation to the Apostles--and _that_ on no other ground than this alleged revelation, was it, had the judgment in that trial been in his favour--was it possible, that he should have omitted to avail himself of it? Yet no such attempt, we see, does he make:--no attempt, to avail himself of the issue of the trial, or of anything that passed on the occasion of it. Altogether does he keep clear of any allusion to it: and indeed, if his historian--the author of the Acts--is to be believed,--with very good reason: for, whatever it was that, on that occasion, he said, in the Acts it is expressly declared that, by the disciples at least, he was utterly disbelieved. Acts ix. 26: "He assayed to join himself to the disciples: but they were all afraid of him, and believed not that he was a disciple. But Barnabas took him and brought him to the Apostles," &c. Why it was, that, after the disciples had thus unanimously declared him and his story unworthy of credit, the Apostles gave him notwithstanding a sort of reception;--and that, by no countenance, which they on that occasion gave him, was any ground afforded, for the supposition that any more credence was given to him and his story, by them than by the disciples at large,--will be explained in its place.

TABLE II.--PAUL DISBELIEVED.

TABLE--_Showing, at one View, the Passages, from which the
Inference is drawn, that Paul's inward Conversion was never
believed, by any of the Apostles, or their Disciples._

_Explanations._--The Interviews here seen are between Paul and one or more Apostles. Number of Interviews five,--of Visits the same: whereof, by Paul to Peter, four,--by Peter to Paul,--one: besides the one supposed fictitious. Of the Accounts, Paul's as far as it goes, is taken for the standard. Of Paul's Epistles the genuineness is out of dispute: Acts history is anonymous. Paul's evidence is that of an alleged percipient witness. His historian's,--as to these matters, mostly that of a narrator,--narrating--but from hearsay, Probably from Paul's.

INTERVIEWS, A.D. 35 (I); A.D. 52 (III).

As per Paul, Gal. A.D. 58.

1. _Introduction._

Gal. 1:1. "Paul, an apostle, not from men, neither through man, but through Jesus Christ, and God the Father, who raised him from the dead, and all the brethren which are with me, unto the churches of Galatia: Grace to you and peace from God the Father, and our Lord Jesus Christ, who gave himself for our sins, that he might deliver us out of this present evil world, according to the will of our God and Father: to whom be the glory for ever and ever. Amen."

2. _Independence Declared._

Gal. 1:6. "I marvel that ye are so quickly removing from him that called you in the grace of Christ unto a different gospel; which is not another gospel: only there are some that trouble you, and would pervert the gospel of Christ. But though we, or an angel from heaven, should preach unto you any gospel other than that which we preached unto you, let him be anathema. As we have said before, so say I now again, if any man preacheth unto you any gospel other than that which ye received, let him be anathema. For am I now persuading men, or God? or am I seeking to please men? if I were still pleasing men, I should not be a servant of Christ.

"For I make known to you, brethren, as touching the gospel which was preached by me, that it is not after man. For neither did I receive it from man, nor was I taught it, but it came to me through revelation of Jesus Christ."

3. _Conversion Spoken Of._

Ver. 13. "For ye have heard of my manner of life in time past in the Jews' religion, how that beyond measure I persecuted the church of God, and made havock of it: and I advanced in the Jews' religion beyond many of mine own age among my countrymen, being more exceedingly zealous for the traditions of my fathers. But when it was the good pleasure of God, who separated me, even from my mother's womb and called me through his grace, to reveal his Son in me, that I might preach him among the Gentiles; immediately I conferred not with flesh and blood: neither went I up to Jerusalem to them which were apostles before me: but I went away into Arabia; and again I returned unto Damascus."

4. _Account of Interview I._

Ver. 18. "Then after three years I went up to Jerusalem to visit Cephas, and tarried with him fifteen days. But other of the apostles saw I none, save James the Lord's brother. Now touching the things which I write unto you, behold, before God, I lie not. Then I came into the regions of Syria and Cilicia. And I was still unknown by face unto the churches of Judea which were in Christ: but they only heard say, He that once persecuted us now preacheth the faith of which he once made havock; and they glorified God in me."

5. _Account of Interview III. II._

Gal. 2:1. "Then after the space of fourteen years I went up again to Jerusalem with Barnabas, taking Titus also with me. And I went up by revelation; and I laid before them the gospel which I preach among the Gentiles, but privately before them who were of repute, lest by any means I should be running, or had run, in vain. But not even Titus who was with me, being a Greek, was compelled to be circumcised: and that because of the false brethren privily brought in, who came in privily to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage: to whom we gave place in the way of subjection, no, not for an hour; that the truth of the gospel might continue with you. But from those who were reputed to be somewhat (whatsoever they were, it maketh no matter to me: God accepteth not man's person)--they, I say, who were of repute imparted nothing to me: but contrariwise, when they say that I had been intrusted with the gospel of the uncircumcision, even as Peter with the gospel of the circumcision, for he that wrought for Peter unto the apostleship of the circumcision wrought for me also unto the Gentiles."

6. _Partition Treaty._

Ver. 9. "And when they perceived the grace that was given unto me, James and Cephas and John, they who were reputed to be pillars, gave to me and Barnabas the right hands of fellowship, that we should go unto the Gentiles, and they unto the circumcision; only they would that we should remember the poor; which very thing I was also zealous to do."

7. _Jealousy, Notwithstanding._

Ver. 11. "But when Cephas (Peter) came to Antioch, I resisted him to the face, because he stood condemned. For before that certain came from James, he did eat with the Gentiles: but when they came, he drew back and separated himself, fearing them that were of the circumcision. And the rest of the Jews dissembled likewise with him; insomuch that even Barnabas was carried away with their dissimulation. But when I saw that they walked not uprightly according to the truth of the gospel, I said unto Cephas before them all, If thou, being a Jew, livest as do the Gentiles, and not as do the Jews, how compellest thou the Gentiles to live as do the Jews? We being Jews by nature, and not sinners of the Gentiles, yet knowing that a man is not justified by the works of the law, save through faith in Jesus Christ, even we believed on Christ Jesus, that we might be justified by faith in Christ, and not by the works of the law: because by the works of the law shall no flesh be justified. But if, while we sought to be justified in Christ, we ourselves also were found sinners, is Christ a minister of sin? God forbid. For if I build up again those things which I destroyed, I prove myself a transgressor. For I through the law died unto the law, that I might live unto God. I have been crucified with Christ; yet I live; and yet no longer I, but Christ liveth in me: and that life which I now live in the flesh I live in faith, the faith which is in the Son of God, who loved me, and gave himself up for me. I do not make void the grace of God: for if righteousness is through the law, then Christ died for nought."

INTERVIEW I. A.D. 35.

_Paul's Jerusalem Visit I._

Reconciliation Visit.

(_Departure from Damascus._)

Acts 9:23-30. "And when many days were fulfilled, the Jews took counsel together to kill him: but their plot became known to Saul. And they watched the gates also day and night that they might kill him: but his disciples took him by night, and let him down through the wall, lowering him in a basket."

(_Arrival at Jerusalem--Results._)

Ver. 26. "And when he was come to Jerusalem, he assayed to join himself to the disciples: and they were all afraid of him, not believing that he was a disciple. But Barnabas took him, and brought him to the apostles, and declared unto them how he had seen the Lord in the way, and that he had spoken to him, and how at Damascus he had preached boldly in the name of Jesus. And he was with them going in and going out at Jerusalem, preaching boldly in the name of the Lord."

(_Departure--Cause._)

Ver. 29. "And he spake and disputed against the Grecian Jews; but they went about to kill him. And when the brethren knew it, they brought him down to Cæsarea, and sent him forth to Tarsus."

INTERVIEW I. A.D. 35.

_Departure--Cause._

In Paul's First Account.

Acts 22:17-21. "And it came to pass, that, when I had returned to Jerusalem, and while I prayed in the temple, I fell into a trance, and saw him saying unto me, Make haste, and get thee quickly out of Jerusalem: because they will not receive of thee testimony concerning me. And I said, Lord, they themselves know that I imprisoned and beat in every synagogue them that believed on thee: and when the blood of Stephen thy witness was shed, I also was standing by, and consenting, and keeping the garments of them that slew him. And he said unto me, Depart: for I will send thee forth far hence unto the Gentiles."

INTERVIEW II. A.D. 43.

_Paul's Jerusalem Visit II._

Money-Bringing Visit.

Acts 11:22-30. "And the report concerning them came to the ears of the church which was in Jerusalem: and then sent forth Barnabas as far as Antioch: who, when he was come, and had seen the grace of God, was glad; and he exhorted them all, that with purpose of heart they would cleave unto the Lord: for he was a good man, and full of the Holy Ghost and of faith: and much people was added unto the Lord. And he went forth to Tarsus to seek for Saul: and when he had found him, he brought him unto Antioch. And it came to pass, that even for a whole year they were gathered together with the church, and taught much people; and that the disciples were called Christians first in Antioch.

"Now in these days there came down prophets from Jerusalem unto Antioch. And there stood up one of them named Agabus, and signified by the Spirit that there should be a great famine over all the world: which came to pass in the days of Claudius. And the disciples, every man according to his ability, determined to send relief unto the brethren that dwelt in Judea: which also they did, sending it to the elders by the hand of Barnabas and Saul."

INTERVIEW III. A.D. 52.

_Paul's Jerusalem Visit III._

Deputation Visit.

As per ACTS xv. 1-21.

Acts 25:1-23. "And certain men came down from Judea and taught the brethren, saying, Except ye be circumcised after the custom of Moses, ye cannot be saved. And when Paul and Barnabas had no small dissension and questioning with them, the brethren appointed that Paul and Barnabas, and certain other of them, should go up to Jerusalem unto the apostles and elders about this question. They therefore, being brought on their way by the church, passed through both Phoenicia and Samaria, declaring the conversion of the Gentiles: and they caused great joy unto all the brethren. And when they were come to Jerusalem, they were received of the church and the apostles and the elders, and they rehearsed all things that God had done with them. But there arose up certain of the sect of the Pharisees who believed, saying, It is needful to circumcise them, and to charge them to keep the law of Moses.

"And the apostles and the elders were gathered together to consider of this matter. And when there had been much questioning Peter rose up, and said unto them,

"Brethren, ye know how that a good while ago God made choice among you, that by my mouth the Gentiles should hear the word of the gospel, and believe. And God, which knoweth the heart, bare them witness, giving them the Holy Ghost, even as he did unto us; and he made no distinction between us and them, cleansing their hearts by faith. Now therefore why tempt ye God, that ye should put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear? But we believe that we shall be saved through the grace of the Lord Jesus, in like manner as they.

"And all the multitude kept silence; and they hearkened unto Barnabas and Paul rehearsing what signs and wonders God had wrought among the Gentiles by them. And after they had held their peace, James answered, saying,

"Brethren, hearken unto me: Symeon hath rehearsed how first God did visit the Gentiles, to take out of them a people for his name. And to this agree the words of the prophets; as it is written,

"After these things I will return,
And I will build again the tabernacle of David, which is fallen;
And I will build again the ruins thereof,
And I will set it up:
That the residue of men may seek after the Lord,
And all the Gentiles, upon whom my name is called,
Saith the Lord, who maketh these things known from the beginning
of the world.

"Wherefore my judgment is, that we trouble not them which from among the Gentiles turn to God; but that we write unto them, that they abstain from the pollutions of idols, and from fornication, and from what is strangled, and from blood. For Moses from generations of old hath in every city them that preach him, being read in the synagogues every sabbath."

INTERVIEW IV. A.D. 52.

_Peter's Visit to Antioch._

Acts 15:22-33. "Then it seemed good to the apostles and the elders, with the whole church, to chose men out of their company, and send them to Antioch with Paul and Barnabas; namely, Judas called Barsabbas, and Silas, chief men among the brethren: and they wrote thus by them, The apostles and the elder brethren unto the brethren which are of the Gentiles in Antioch and Syria and Cilicia, greeting: Forasmuch as we have heard that certain which went out from us have troubled you with words, subverting your souls; to whom we gave no commandment; it seemed good unto us, having come to one accord, to choose out men and send them unto you with our beloved Barnabas and Paul, men that have hazarded their lives for the name of our Lord Jesus Christ. We have sent therefore Judas and Silas, who themselves also shall tell you the same things by word of mouth. For it seemed good to the Holy Ghost, and to us, to lay upon you no greater burden than these necessary things; that ye abstain from things sacrificed to idols, and from blood, and from things strangled, and from fornication; from which if ye keep yourselves, it shall be well with you. Fare ye well.

"So they, when they were dismissed, came down to Antioch; and having gathered the multitude together, they delivered the epistle. And when they had read it, they rejoiced for the consolation. And Judas and Silas, being themselves also prophets, exhorted the brethren with many words, and confirmed them. And after they had spent some time there, they were dismissed in peace from the brethren unto those that had sent them forth."

INTERVIEW A.D. 52.

_Paul's Visit._

As per ACTS xviii. 19-23.

(_Supposed Fictitious._)

"And they came to Ephesus, and he left them there: but he himself entered into the synagogue, and reasoned with the Jews. And when they asked him to abide a longer time, he consented not; but taking his leave of them and saying, I will return again unto you, if God will, he set sail from Ephesus. And when he had landed at Cæsarea, he went up and saluted the church, and went down to Antioch. And having spent some time there, he departed, and went through the region of Galatia and Phrygia in order, stablishing all the disciples."

INTERVIEW V. A.D. 60.

_Paul's Jerusalem Visit IV._

Invasion Visit.

(_Visit Proposed. A.D._ 56.)

Acts 19:20-21. "Now after these things were ended, Paul purposed in the spirit, when he had passed through Macedonia and Achaia, to go to Jerusalem, saying, After I have been there, I must also see Rome. And having sent into Macedonia two of them that ministered unto him, Timothy and Erastus, he himself stayed in Asia for a while."

(_Visit Again Proposed. A.D._ 60.)

Acts 20:16. "For Paul had determined to sail past Ephesus, that he might not have to spend time in Asia; for he was hastening, if it were possible for him, to be at Jerusalem the day of Pentecost.

"And from Miletus he went to Ephesus, and called to him the elders of the church. And when they were come to him, he said unto them,

"Ye yourselves know, from the first day that I set foot in Asia, after that manner I was with you all the time, serving the Lord with all lowliness of mind, and with tears, and with trials which befell me by the lots of the Jews: how that I shrank not from declaring unto you anything that was profitable, and teaching you publicly, and from house to house, testifying both to Jews and to Greeks repentance toward God, and faith toward our Lord Jesus Christ. And now, behold, I go bound in the spirit unto Jerusalem, not knowing the things that shall befall me there: save that the Holy Ghost testifieth unto me in every city, saying that bonds and afflictions abide me. But I hold not my life of any account, as dear unto myself, so that I may accomplish my course, and the ministry which I received from the Lord Jesus, to testify the gospel of the grace of God. And now, behold, I know that ye all, among whom I went about preaching the kingdom, shall see my face no more."

Acts 21:7-9. "And when we had finished the voyage from Tyre, we arrived at Ptolemais; and we saluted the brethren, and abode with them one day. And on the morrow we departed, and came unto Cæsarea: and entering into the house of Philip the evangelist, who was one of the seven, we abode with him. Now this man had four daughters, virgins, which did prophesy."

(_Visit Opposed. A.D._ 60.)

Ver. 10. "And as we tarried there many days, there came down from Judea a certain prophet, named Agabus. (See Acts xi. 27.)

"And coming to us, and taking Paul's girdle, he bound his own feet and hands, and said, Thus saith the Holy Ghost, So shall the Jews at Jerusalem bind the man that owneth this girdle, and shall deliver him into the hands of the Gentiles. And when we heard these things, both we and they of that place besought him not to go up to Jerusalem. Then Paul answered, What do ye, weeping and breaking my heart? for I am ready not to be bound only, but also to die at Jerusalem for the name of the Lord Jesus. And when he would not be persuaded, we ceased, saying, The will of the Lord be done."

INTERVIEW V. A.D. 60.

_Paul's Jerusalem Visit IV._

Invasion Visit--Results.

_Arrival._

Acts 21:15-36. "And after these days we took up our baggage, and went up to Jerusalem. And there went with us also certain of the disciples from Cæsarea, bringing with them one Mnason of Cyprus, an early disciple, with whom we should lodge.

"And when we were come to Jerusalem, the brethren received us gladly."

_Test, Proposed for Riddance._

"And the day following Paul went in with us unto James; and all the elders were present. And when he had saluted them, he rehearsed one by one the things which God had wrought among the Gentiles by his ministry. And they, when they heard it, glorified God; and they said unto him, Thou seest, brother, how many thousands there are among the Jews of them which have believed; and they are all zealous for the law: and they have been informed concerning thee, that thou teachest all the Jews which are among the Gentiles to forsake Moses, telling them not to circumcise their children, neither to walk after the customs. What is it therefore? they will certainly hear that thou art come. Do therefore this that we say to thee: We have four men which have a vow on them; these take, and purify thyself with them, and be at charges for them, that they may shave their heads: and all shall know that there is no truth in the things whereof they have been informed concerning thee; but that thou thyself also walkest orderly, keeping the law. But as touching the Gentiles which have believed, we wrote, giving judgment that they should keep themselves from things sacrificed to idols, and from blood, and from what is strangled, and from fornication."

_The Test Swallowed._

"Then Paul took the men, and the next day purifying himself with them went into the temple, declaring the fulfilment of the days of purification, until the offering was offered for every one of them."

_Indignation Universal._

"And when the seven days were almost completed, the Jews from Asia, when they saw him in the temple, stirred up all the multitude, and laid hands on him, crying out, Men of Israel, help: This is the man, that teacheth all men everywhere against the people, and the law, and this place: and moreover he brought Greeks also into the temple, and hath defiled this holy place. For they had before seen with him in the city Trophimus the Ephesian, whom they supposed that Paul had brought into the temple. And all the city was moved, and the people ran together: and they laid hold on Paul, and dragged him out of the temple: and straightway the doors were shut. And as they were seeking to kill him, tidings came up to the chief captain of the band, that all Jerusalem was in confusion. And forthwith he took soldiers and centurions, and ran down upon them: and they, when they saw the chief captain and the soldiers, left off beating Paul. Then the chief captain came near, and laid hold on him, and commanded him to be bound with two chains; and inquired who he was, and what he had done. And some shouted one thing, some another, among the crowd: and when he could not know the certainty for the uproar, he commanded him to be brought into the castle. And when he came upon the stairs, so it was, that he was borne of the soldiers for the violence of the crowd; for the multitude of the people followed after, crying out, Away with him."

FOOTNOTES:

[1] Of the word _conversion_, as employed everywhere and in all times in speaking of Paul, commonly called Saint Paul, the import has been found involved in such a cloud, as, on pain of perpetual misconception, it has been found necessary, here at the outset, to clear away. That, from being an ardent and destructive persecutor of the disciples of the departed Jesus, he became their collaborator, and in _that_ sense their ally,--preaching, in speech, and by writing, a religion under the name of the religion of Jesus, assuming even the appellation of an _Apostle_ of Jesus,--_Apostle_, that is to say, special envoy--(that being the title by which the twelve most confidential servants of Jesus stood distinguished), is altogether out of dispute. That in this sense he became a _convert_ to the religion of Jesus, and that in this sense his alleged conversion was real, is accordingly in this work not only admitted, but affirmed. Few points of ancient history seem more satisfactorily attested. In this sense then he was converted beyond dispute. Call this then his _outward conversion_; and say, Paul's _outward conversion_ is indubitable. But, that this conversion had for its cause, or consequence, any supernatural intercourse with the Almighty, or any belief in the supernatural character of Jesus himself; this is the position, the erroneousness of which has, in the eyes of the author, been rendered more and more assured, the more closely the circumstances of the case have been looked into. That, in speech and even in action, he was in outward appearance a convert to the religion of Jesus; this is what is admitted: that, inwardly, he was a convert to the religion of Jesus, believing Jesus to be God, or authorized by any supernatural commission from God; this is the position, the negative of which it is the object of the present work to render as evident to the reader, as a close examination has rendered it to the author. The consequence, the practical consequence, follows of itself. In the way of doctrine, whatsoever, being in the Epistles of Paul is not in any one of the Gospels, belongs to Paul, and Paul alone, and forms no part of the religion of Jesus. This is what it seemed necessary to state at the opening; and to this, in the character of a conclusion, the argument will be seen all along to tend.

[2] See Ch. 15. Paul's supposable miracles explained.

[3] In regard to the matter testified, that is, in regard to the object of the testimony; it is, first of all, a requisite condition, that what is reported to be true should be possible, both absolutely, or as an object of the elaborative Faculty, and relatively, or as an object of the Presentative Faculties,--Perception, External or Internal. A thing is possible absolutely, or in itself, when it can be construed to thought, that is, when it is not inconsistent with the logical laws of thinking; a thing is relatively possible as an object of perception, External or Internal, when it can affect Sense or Self-consciousness, and, through such affection, determine its apprehension by one or other of these faculties.

A testimony is, therefore, to be unconditionally rejected, if the fact which it reports be either in itself impossible, or impossible as an object of the representative faculties.

But the impossibility of a thing, as an object of these faculties, must be decided either upon physical, or upon metaphysical, principles.

A thing is physically impossible as an object of sense, when the existence itself, or its perception by us, is, by the laws of the material world impossible.--Hamilton's Logic 460.--Ed.

[4] "_Light_,--great _Light_."--It will be noticed that this "light" is presented first objectively as a phenomenon, a thing, But what is "light"? The universal answer is "That force in nature which, acting on the Retina of the eye produces the sensation we call vision." This vision is the total of the subjective effect of that agency of Nature, the subjective realization through the functions of the Cerebellum. But functions are accomplished through agencies called organs. The retina is one of these organs. Through the operations of these organs and cerebellum subjective apprehension is produced as an effect, but in some cases of very forcible apprehensions they are interpreted as a diseased condition of the organs of sense. Ideas sometimes acquire unusual vividness and permanence and are, therefore, peculiarly liable to be mistaken for their objective prototypes and hence specters, spectral allusions which are very common in cases of emotional excitement.

Further, it will be noticed all the time that the reporter, Luke, wrote what Paul, or some other person or rumor had previously communicated to him. Now Luke, was accustomed to pen these wonders, these superhuman Chimerical prodigies. Take the example of the trial of Stephen, Acts 7. After the Charges of the Complainants, Ib. 6-9, "Libertines" and others had been heard by the High Priest, he inquired of Stephen personally as to the verity of the charges, And Luke reports his responses, And then to make sure of portraying fully the Emotional conditions of the witnesses and the spectators, he reports, V. 54. "When they heard these things, they were cut to the heart and they grabed on him with their teeth; but he, Stephen, being full of the Holy Ghost looked up steadfastly into heaven and saw the glory of God and Jesus standing at the right hand of God, and said, Behold I see the heavens opened, and the son of man standing on the right hand of God. Then they cried out with a loud voice, and stopped their ears and ran upon him with one accord, and cast him out of the City and stoned him, and the witnesses laid down their clothes at a young man's feet whose name was Saul."

This Saul, now Paul, must have acted as overseer or umpire. Paul, is by chronologers reckoned to have been about 12 years of age; But it will be seen that Luke, the narrator, is just such a superserviceable witness as wholly impairs his credibility. He says first, Stephen was in fact filled with the Holy Ghost, saw the glory of God, for he evidently was gloriable, and Jesus standing on the right hand of God; and that in addition thereto he states that Stephen, said he saw the same wonders--with the addition that the heavens were opened, &c. If he had been cross-examined and asked whether little Paul, did not behold all these wonders, he no doubt would have answered in the affirmative and volunteered the statement, That they all saw these wonders, the high priest, the accusers, by-standers, and human canines that gnashed their teeth upon Stephen. Consult any author on Psychology on the subject of Emotions, Exstatic illusions, &c.

But in the assembly inquisitors of Stephen, Paul and others before the high priests, what special law or cannons were they accused of violating? Answer, one cannon is quite conspicuous, to wit:--Ex. 22:28. "Thou shalt not revile the gods, nor curse the ruler of the people."

When the inquisitor the high priest found the accused guilty, he was delivered over to the witnesses for execution. The detectives enjoyed the luxury of doing the stoning. If Christ's limitation had been in use, to wit:--that none but the guiltless should throw stones, the accusing sleuths might have been less zealous.--Ed.

[5] Historiographer is used purposely by the author to denote a specialist for the occasion.

[6] "Goad" is the word used in the Douay Testament and in the late revisions of The Protestants.

[7] Cor. 15:8--"As unto one born out of due time, He appeared unto me also."

[8] Another question that here presents itself is--How could it have happened that, Jerusalem being under one government, and Damascus under another (if so the case was), the will of the local rulers at Jerusalem found obedience, as it were of course, at the hands of the adequate authorities at Damascus? To the question how this _actually_ happened, it were too much to undertake to give an answer. For an answer to the question how it may be _conceived_ to have happened, reference may be made to existing English practice. The warrant issued by the constituted authorities in Jerusalem expected to find, and found accordingly in Damascus, an adequate authority disposed to back it. In whatsoever Gentile countries Jews, in a number sufficient to compose a synagogue, established themselves, a habit naturally enough took place, as of course, among them--the habit of paying obedience, to a considerable extent, to the functionaries who were regarded as rulers of the synagogue. Few are or have been the conquered countries, in which some share of subordinate power has not been left, as well to the natives of the conquered nation as to any independent foreigners, to whom, in numbers sufficient to constitute a sort of corporate body, it happened from time to time to have become settlers. After all, what must be confessed is--that, in all this there seems nothing but what might readily enough have been conceived, without its having been thus expressed.

[9] It is well known that this dogma of Original sin--a disease that the human family enjoys by sad inheritance, Christ treated with negligible indifference. He dealt with the problems of man in a social state, as socially conditioned only. A human being conditioned as isolated from neighbors, friends and society, he did not as he scientifically could not deal with, He discoursed upon social duties, however sublimely, N.B. Acts 18:15, "But if thy brother shall offend against thee, go and rebuke him between thee and him alone, If he shall hear thee thou hast gained thy brother. But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. And if he shall neglect to hear them then tell it unto the church. And if he neglect to hear the church, let him be to thee as the heathen and publican, Amen I say unto you, Whatsoever you shall bind on earth, shall be bound also in heaven: and whatsoever you shall loose on earth shall be loosed also in heaven."

Now without quibbling about the translation this scheme of social arbitration contains the ultimate of justice, It contains the only working hypothesis within any social condition of mankind. There is no such thing as justice in the abstract or concrete, It is like heat and electricity, a mere mode of motion, a form of action. And when a controversy between Citizens is fairly submitted to the judgment of normal men the voice of their consciousness, being the ultimate organ of nature's Creator, must be "binding" so far as man is concerned socially.

And as there does not appear to the natural man any appeal to heaven, the arbitrament of man in the special case carries the seal of the eternities and forecloses all further controversy. The speech of the honorable Consciousness of Man is the voice of the Creator of his personality.--Ed.

[10] Since what is in the text was written, maturer thoughts have suggested an interpretation, by which, if received, the sad inferences presented by the doctrine, that misdeeds, and consequent suffering that have had place, could by a dip into a piece of water be caused never to have happened, may be repelled. According to this interpretation, the act of being baptized--the bodily act--is one thing; an act of washing away the sins--the spiritual act--another. The effect produced is--not the causing the misdeeds and sufferings never to have had place, but the causing them to be compensated for, by acts productive of enjoyment, or of saving in the article of sufferings, to an equal or greater amount.

[11] See Ch. xvii. §. v. 4. Peter's and Cornelius's visions.

[12] See Bentham's _Church of Englandism examined_.

CHAPTER II.

_Outward Conversion--how produced--how planned._