Vindication of the Truth of the Christian Religion, Religious treatise · Section 2 · Chapter 11
CHAP. XI.
Wherein we ſhall examin the matters contained in the Epiſtles of the Apoſtles.
THo' the Ancients had not unanimouſly received the Epiſtles of St. Paul, tho' Clemens, Polycarp, and Barnabas, had made no mention of the ſecond Epiſtle of St. Peter; yet it would be ſufficient to obſerve that they were written to ſome Churches, that is, to whole Societies, who for a long while preſerved the Originals of them, to aſſure us that they were not forg'd.
'Tis then our concern to ſee whether we can find therein any Characters of the Divinity of our Religion. We cannot Read St. Paul's Epiſtles without obſerving therein I. The Piety and Charity of that Apoſtle. II. His Impartiality and Contempt of the advantages of the World. III. His Courage in enduring afflictions, which inſtead of diſheartning, rather overjoy'd him. IV. A continual repetition of the Teſtimony which the Apoſtles bore of the Truth of the Reſurrection of the Lord. V. Such things which manifeſtly denote that St. Paul had received the miraculous gifts of the Holy Ghoſt. and that thoſe that then believed very frequently received them.
The Piety of that Apoſtle ſo variouſly diſcovers it ſelf in his Writings, that we cannot think it diſſembled without offering Violence to our Underſtanding. For tho' a man ſhould conſtrain himſelf upon ſome occaſions, yet is it poſſible he ſhould after the very ſame manner during a great part of his life, in all his Actions, in all his Words, in his manner of telling of things, which oftener diſcovers the bottom of the heart, than the things he ſpeaks of. I know very well Hypocriſy covers it ſelf with the external ſhew of Vertue: but really there is yet ſomething which I can't expreſs, a ſimple and natural air in true vertue, which is not to be met with in Hypocriſy: or rather Hypocriſy is neither ſo ſubtle, nor clear ſighted, but that it diſcovers it ſelf on one ſide or other, nay often it lets drop a wordwhich unmaſques it to the eye of the World.
However I am willing the Epiſtles of St. Paul ſhould be ſtrictly examin'd, to ſee whether any thing but what is very natural and ſincere can be found in them. Could there proceed from the Malice and Perfidiouſneſs of a man, who had ſo lately accuſed his Nation of a Crime he knew to be utterly falſe, ſo many Exhortations to fear God, ſo ſtrong, ſo moving in themſelves and ſo often repeated, that they wholly take up the Writings of this Apoſtle? Could his humility proceed from thence, whereby he refers every thing to God as to the Center of all good things? ſo ſincerely telling us, What haſt thou that thou didſt not receive? And if thou didſt receive it, why doſt thou glory, as if thou hadſt not received it? 1 Cor. 4. 7. We are yours, you are Chriſts, and Chriſt is God's, 1 Cor. 3. 23. Could his hatred too for vice ariſe from thence, which upon all occaſions he teſtifys and expreſſes after ſo ſtrong and lively a manner?
His Charity appears no leſs in his paſſionate concern for the ſanctification of his Brethren. All his Epiſtles are a continued ſerious of tender or moving Exhortations, or rather ardent requeſts he makes them to love one another. He deſires they ſhould live ſoberly, juſtly, and religiouſly. He addreſſes himſelf both to Servants and Maſters, to Poor and Rich, to Parents and Children, to Young men and Old men. Having no prejudice nor hatred for any one, he pours out himſelf in thankſgivings and bleſſings for all men, he ſpeaks to them after a very tender and moving manner. He calls them his little Children, his Beloved, his Bowels, his Glory, and his Crown. And what was his deſign in all this? only to inſpire them with the love of God, and their Neighbour.
How does he extol the excellence of Charity. Tho' I ſpeak, ſays he, with the tongues of men, and of Angels, and have no Charity, I am become as ſounding braſs or tinkling Cymbal; and tho' I beſtow all my Goods to feed the Poor, and tho' I give my body to be burned, and have not Charity, it profiteth me nothing. Charity ſuffereth long, and is kind; Charity envieth not; Charity vaunteth not it ſelf, is not puffed up, does not behave it ſelf unſeemly, ſeeketh not her own, is not eaſily provoked, thinketh no Evil, rejoyceth not in Iniquity, but rejoyceth in the Truth; beareth all things, believeth all things, hopeth all things. 1 Cor. 13. 1, 3, 4, 5, 6, 7. Such is the Idea St. Paul had of Charity, in which appears the force of Reaſon and of true Vertue, without the fantaſtical weakneſs of ſuperſtition: he prefers Charity to miraculous gifts, and therein appears the ſpirit of true Religion.
This conſideration of the Character and Vertue of this Apoſtle is ſo much the more conſiderable, that it forces us in deſpight of our ſelves, to aſſert… one of theſe two things; either that St. Paul was a wicked man, and a notorious Impoſtor; or elſe that he had heard the voice of Jeſus Chrict in the way to Damaſcus, that he had received the Holy Ghoſt, and was truely the Apoſtle of Chriſt. So that whoſoever proves that St. Paul was no wicked perſon, does even thereby prove the Divinity of Chriſtian Religion.
I deſire therefore the Reader throughly to conſider the ſtyle of his Epiſtles, and examine them from the beginning to the end, to diſcover the true Genius and Character of them.
What is it this Apoſtle deſires of God? that thoſe whom he ſpeaks to might live good lives, and that God might be glorified by their works. What does he complain of? Vice. What is it he chiefly praiſes? Vertue. By what motive does he act, or ſpeak as he does? By quite another motive than that of ſelf intereſt.
St. Luke had already told us in the Book of Acts, that he work'd for his Living, and that his Employment was to make Tents. Whereupon we ſhall make theſe two obſervations. I. That St. Paul having been a Phariſee, bred up at the feet of Gamaliel, would have thought it beneath him to follow ſo vile a profeſſion, had he been worldly minded or ambitious. Secondly, that this Apoſtle reſolved to work with his own hands for his Living, in a time which other people would have greedily embraced to acquire wealth. For what could have been refuſed to thoſe men, who opened to mankind the direct way way to Heaven, and gave them certain hopes of Eternal Salvation? For it cannot be denied but that was the opinion of the Primitive Chriſtians with regard to the Apoſtles.
But if St. Luke ſhould be thought to have impoſed upon us in the Relation of this Matter, 'tis but hearing what St. Paul himſelf ſays of it, who certainly would not have undertook to perſwade thoſe people of it againſt their own proper knowledge. Behold, ſays he to the Corinthians, the third time I am ready to come to you; and I will not be burdenſome to you: for I ſeek not yours, but you: For the Children ought not to lay up for the Parents, but the Parents for the Children, 2 Cor. 12. 14. And I will very gladly ſpend and be ſpent for you, &c. and then, have I caught you with guile? And in another place, Have I committed an offence in abaſing my ſelf that you might be exalted, becauſe I have preached to you the Goſpel of God freely? 2 Cor. 11. 7.
St. Paul would never have ſpoken to them after this manner, had he preach'd only out of ſelf intereſt, according to the Cuſtom of thoſe who carrying a worldly mind along with them into the Sanctuary, are meer huchſters of Religion, and make a Trade of the moſt ſacred and ſublime Myſteries of Chriſtianity.
But ſuppoſing St. Paul acted not by a principle of ſelf intereſt, which is generaly the center of other mens Actions, who will aſſure us that he owed not his Virtues to Pride, which is another nice kind of Intereſt, to which ſome men direct all their Actions?
I am very well perſwaded that men may out of a capricious fancy aſcribe the beſt Actions to Pride, and give the name of Hypocriſy to the moſt ſincere Vertue. For what can put a ſtop to the continual rovings of a Soul, that endeavours only to raiſe doubts and ſcruples? But then I alſo affirm that there are ſuch viſible marks in the conduct and actions of St. Paul, as manifeſtly evince in ſpight of Incredulity, that his Vertue was ſolid, and his ſelf denial …incere. But this I hope will more plainly appear by the following reflexions.
We need but a very indifferent Knowledge of mens hearts and inclinations, to know that as there are two different ſtates into which men may fall, ſo likewiſe there are two different ſorts of Paſſions, which then ariſe in the ſoul. Proſperity is the cauſe of pride with all the other Vices that accompany it Poverty and Miſery that of Covetouſneſs, with all that is conſequent upon it. Not but that Covetouſneſs is found ſometimes even in Proſperity, as well as Pride in the midſt of Miſery: but that is not my meaning. I only would ſay, that Proſperity is as it were the Kingdom of Pride, and Poverty the Kingdom of Avarice: becauſe a man that is rich, being content in that reſpect, generally ſeeks after Glory. Whereas a man that has ſcarce wherewithall to live, little thinks of acquiring glory, but aims only at a bare ſubſiſtance. Whence it follows that inſtead of vainly imagining that St. Paul deſign'd to reduce himſelf to extream Poverty, and at the ſame time was very earneſt in the purſuit of Glory, it is rather more natural to believe, that he could not ſo much as propoſe to himſelf Glory, as the only end of all his Actions, untill the firſt found himſelf exempted from Want and Miſery.
Nevertheleſs this reaſoning ſeems to carry with it the force of Conviction; ſince there have been thoſe who have deſpiſed riches only to gain the eſteem of men. It muſt therefore be further added (to diſtinguiſh St. Paul from this laſt ſort of men) that he was not only poor, and forced to labour for his living; but that he ſuffered alſo all the Misfortunes and Diſgraces a man is capable of enduring. 'Tis well known how much Adverſity dejects our minds, and humbles the proud thoughts of our hearts, and we may venture to ſay, that had thoſe Philoſophers we lately mention'd, been overwhelm'd with a continual ſeries of Misfortunes, ſtill leading on and following one another; had they been loaded with Chains, mark'd with ſtripes, expoſed to ſtorms and ſhipwracks, to the ſcorn of the learned, the bitter ſcoffs of Princes, the hatred of Magiſtrates, and the fury of the People, as St. Paul was, their Pride would ſoon have been abated, their hopes diſappointed, and the Natural love of eaſe and quiet, together with the impatience to get out of ſo wretched a Condition, would ſoon have ſuperſeded all other thoughts.
Beſides, thoſe very Philoſophers who ſo much deſpiſed riches and dignities, deſpiſed them only out of ſelf love, but not for the ſake of others: ſince being little concern'd at the welfare of their neighbour, they commonly retired into ſolitary places, or kept company only with other wiſe men, where they took pride in applauding one another, for having renounced the World to give themſelves wholly up to the ſtudy of Philoſophy. But here the Apoſtles forſook every thing to labour for the Converſion of mankind. St. Paul made Tents, as well as Abdolominus dug in a Garden: but the one ceaſed not to perſwade men by preaching the Goſpel, whilſt the other minded nothing but his own repoſe and tranquillity.
Laſtly, the Philoſophers had this conſolation that however they renounced riches, they eſteemed themſelves happy in the enjoyment of true Vertue. For blinded as they were by ſelf-conceit, they were far from imagining their Vertue falſe, and the Idea they had of its excellency, was their only comfort for what they had loſt of the things of this World. Whereas St. Paul and the other Apoſtles being but Impoſtors, as Irreligious men ſuppoſe, could not have that comfort which ariſes purely from the ſenſe of ones own Vertue, but were wholly deprived of the ſupport of a Good Conſcence, which keeps the ſoul from ſinking under the greateſt dangers and afflictions. In a word, conſider this matter on which ſide you will, ſtill you will find ſomewhat ſingular in the conduct of St. Paul; and that no Character equals his Apoſtolical Character.
But perhaps ſome will object that St. Paul ſeems to boaſt a little too much in ſome of his Epiſtles of the Excellence of his Revelations. He writes to the Galatians, Chap. 2. 9. that he had received nothing from the moſt excellent of the Apoſtles, or rather, that he was not behind even the very beſt of the Apoſtles. That James, Cephas, and John, who ſeemed to be Pillars of the Church, had given him the right hand of fellowſhip; Chap. 1. 16. that after he had been made an Apoſtle, he did not confer with fleſh and blood, neither went he up to Jeruſalem to be there approved of by the other Apoſtles; Chap. 2. 11. that he withſtood Peter to the face, and blamed him becauſe he deſerved to be blamed.
But this difficulty cannot perplex thoſe who ſhall be acquainted with the reaſons that obliged St. Paul to ſpeak and act thus. There were ſeveral falſe Teachers among the Galatians, who endeavoured to deſtroy the fruit of the preaching of that Apoſtle, by joyning the Jewiſh Ceremonies to the Chriſtian Faith, and alledged for it the Authority of Peter, James, and John, whom they had ſeen at Jeruſalem. He therefore fearing leſt under pretence of following the Doctrine of the three principal Apoſtles of our Lord, they ſhould ſubvert his Work, undertakes to ſhew that the Excellence of his Miniſtry was not in the leaſt inferiour to that of any other Apoſtle. Under this conſideration he compares himſelf to the other Apoſtles in his Epiſtle to the Galatians, beginning it after this manner. Paul an Apoſtle (not of men, neither by man, but by Jeſus Criſt and God the Father; &c. And tis upon the very ſame account; that comparing himſelf in his ſecond Epiſtle to the Corinthians to ſome Teachers, who endeavoured to diſturb him in his Miniſtry, he expreſſes himſelf after this manner. Chap. 11. v. 22, 23, 23, 24, 25, 26, 27, 28, 29. Are they Hebrews? So am I: Are they Iſraelites? So am I: Are they Miniſters of Chriſt? (I ſpeak as a fool) I am more; in labors more abundant, in ſtripes above meaſure. Of the Jews five times received I forty ſtripes ſave one. Thrice was I beaten with rods. Once was I ſtoned, thrice I ſuffered ſhipwrack. In journeying often, in perils of waters, in perils of robbers, in perils by mine own countrey-men, in perils by the heathen, in perils among falſe brethren, in wearineſs and painfulneſs, in watchings often, in hunger and thirſt, in faſtings often, in cold and nakedneſs. Beſides thoſe things that are without, that which cometh upon me daily, the care of all the Churches. Who is weak, and I am not weak? Who is offended and I burn not?
Can any one ſuppoſe that St. Paul would have preſumed to ſpeak ſo particularly of all his afflictions, and with ſo much confidence, for the good of the Church whom certain Seducers would have diſſwaded from the faith, if thoſe afflictions had not been real and well known to the World? If what he aſſerts had been falſe, ſure he muſt have perceived that far from ſilencing his Enemies this way, he rather ſupplied them with new matter to reproach him with? But if what he aſſerts was true, who doubts but that he was ſtrongly perſwaded of the Truth of the Chriſtian Religion, when we ſee how much, and in what manner he ſuffered in defence of the ſame? What piece of impoſture, or miſtaken principle can inſpire a man with ſo much confidence as this Apoſtle ſhew'd? Produce a wicked man that can undergo a continual Martyrdom in defence of a cheat, and yet breath out nothing in all his Writings but Zeal, Confidence, and Charity. Produce a wicked man, who being juſt come out of Priſon, ſhall ſtrive to re-enter into it, and continue preaching a Goſpel, which has coſt him ſo many ſtripes; who being an Enemy to his own Nation, a perfidious ſeducer, who having renounced all his poſſeſſions only for the ſake of preaching to others, ſhall yet not ſo much as receive his diet and cloathing from them; Nay who after this uſage ſtill preaching on, will not ſo much as exempt himſelf from any labour (however vile and contemptible) for a livelyhood; as St. Paul declared he would not in his Epiſtles to thoſe people, who would undoubtedly have refuſed him nothing; who in fine, after all this, ſhall ſtill refuſe and without affectation reject the glory which his preaching and ſelf denial ſeem to merit; and who to ſhew the reaſonableneſs of his refuſal ſhall teach us to aſcribe all honour and glory to God as the firſt great Author of our Being, and principal end of all our Actions. 1 Cor 9. 14, 15, 16, 17, 18. Even ſo, ſaith he, has the Lord ordained, that they which preach the Goſpel, ſhould live of the Goſpel. But I have uſed none of theſe things, that it ſhould be ſo done unto me. For tho' I preach the Goſpel, I have nothing to glory of, for neceſſity is laid upon me. Yea, wo is unto me, if I preach not the Goſpel. For if I do this thing willingly, I have a reward; but if againſt my will, a diſpenſation of the Goſpel is committed unto me. What is my reward then? Verily that when I preach the Goſpel, I may make the Goſpel of Chriſt without charge, that I abuſe not my power in the Goſpel. And in another place, Phil. 3. 8. Yea doubtleſs, and I count all things but loſs, for the Excellency of the knowledge of Chriſt Jeſus my Lord; for whom I have ſuffered the loſs of all things, and do count them but dung that I may win Christ.
Thus St. Paul rooted up all Vanity out of his heart. He was not carried away with vain ſhews of glittering Vertue and Merit; But ſought only the remiſſion of his ſins. All his ſtrength was in Chriſt. He affirmed that God had ſent his Son into the World to ſave ſinners, of whom he was chief. He confeſſed that he had blaſphemed that holy name by which we muſt be ſaved; that he had perſecuted Jeſus Chriſt in his members. He imputed his Converſion to Grace, and ſpoke of nothing but of Grace. Now what could ſo much humble the heart of man as the conſideration of the Immenſe greatneſs of God, the wretched miſery of mankind, their deſperate corruption, and the infinite Mercy of God manifeſted to them in the ſending his Son: all which took up the Diſcourſes, Epiſtles and Mind of St. Paul, who including all his deſigns in one, propoſed nothing elſe to himſelf, but the knowledge of Jeſus Christ and him crucified?
But ſome perhaps will object, is it not true that St. Paul in acting as he did, got himſelf immortal honour? This the Event has ſufficiently ſhewed; and therefore why ſhould we not believe that St. Paul acted by a principle of vain glory, having foreſeen what would certainly happen?
Certainly it would be a very pretty conceit to imagin that Saul who was prejudiced againſt the Chriſtians, and a proud Phariſee, deſigning to immortaliſe his name, ſhould affirm an impoſture that as much ſhocks our Reaſon as that of the Diſciples (if we may believe what the Incredulous ſay) that he ſhould have imagined he could deceive both preſent and future ages by ſuch groſs fictions; that he could have drawn Strength, Courage, Conſtancy, Charity, Piety, from ſuch a chimerical project and perfidious deſign; that he ſhould have fought with beaſts at Epheſus, out of the hopes of an imaginary immortality, which one day would not flatter his aſhes in the Grave; that he ſhould retain ſo much Pride in the midſt of Shame and Torments; and that a vain notion which is the uſual effect of Idleneſs, Luxury, and Proſperity, ſhould immediately triumph over the moſt real, and moſt lively Sentiments of Nature.
But what of all this? St. Paul was perhaps a Politician, a man that underſtood the World, who had ſome ſecret ſelf intereſt in all his deſigns and practices. But is it poſſible that his Character would never have been known? Would he not have contradicted and ſo betrayed himſelf? Was there no way of diſcovering his Ambition, when the people taking him for Mercury, would have ſacrificed to him in Lycaonia? And if we would reflect upon his Epiſtles, might we not find marks of that prodigious Vanity which made him act thus? Let the Incredulous con…ult themſelves thereupon, and judg what they would have done on the like occaſion.
Perhaps they could find in their hearts to turn …mpoſtors, but never to ſuffer for their impoſture, …r if they were diſpoſed to ſuffer for an impoſture, t muſt be one that would in the end certainly pro…ure them great Riches; not one that would oblige hem to renounce every thing, to ſuffer, and crown heir ſufferings with Martyrdom. 'Tis true, a man …ay be diſpoſed to renounce every thing, and ſuffer …eath it ſelf for the good of his Country, the preervation of his honour, or ſome other ſeeming …wful Reaſon, but never in defence of what he …nows to be a fiction. The thought of being re…embred by Poſterity might flatter his Pride; but ot ſo far as to oblige him to make this preſent life …retched and dreadful, and to ſacrifice to that …ought all his real temporary advantages. He …ight find himſelf inclinable to deceive other men, …d to accuſe his Nation of an imaginary crime, …t not when he teſtifies an extraordinary kindneſs …r it, and does his utmoſt endeavours to ſanctifie it. He might entertain the thoughts of ſeducing other men; but not at the ſame time diſcover a wonderful Reſolution in his Words, and a thouſand vertues in his Actions. Search as long as you pleaſe the hearts of men, you will never find all theſe qualities united therein. As we cannot give an Example of it in the life and actions of any man, ſo perhaps the Idea of it never enter'd into any mans mind. What folly is it then to imagin, that all theſe things were really to be met with in the Perſon of St. Paul, and of ſome other Fiſhermen? How can a man ground ſuch an imagination, unleſs upon a mind deſperately reſolved to deceive it ſelf?
But leſt we ſhould be thought without any ground to advance any thing concerning the Courage of that Apoſtle, let us hear him ſpeak himſelf. 2 Cor. 4. 17. For our light affliction, ſays he, which is but for a moment, worketh for us a far more exceeding and eternal weight of Glory. And in another place, 2 Cor. 7. 4, 5, 6. I am exceeding joyful in all our Tribulation. For wh… we were come into Macedonia, our fleſh had no rest: b… we were troubled on every ſide; without were fighting…, within were fears. Nevertheleſs God that comforte… thoſe that are caſt down, comforted us. And in the 12. Chap. of the ſame Epiſt. v. 10 Therefore I take pleaſure in Infirmities, in Reproaches, in Neceſſities, in Perſecutions, in Diſtreſſes for Chriſt's ſake: for when I am weak then am I ſtrong. Nay he pretends that all thoſe who are animated with the ſame ſpirit that he was, cannot forbear piouſly rejoycing in their ſufferings. But the fruit, ſays he, of the ſpirit is Lo…, Joy, Peace, long Suffering, Gentleneſs, Goodneſs, Fait…, M…ekneſs, Temperance, Gal. 5. 22. That is the tr… Character of a Chriſtian. And the Apoſtles deſig… in preaching was to plant theſe Virtues in the mind… of men. But let us ſee further ſome other marks of the joyfulneſs and confidence of St. Paul. He expreſſes himſelf after this manner in ſome of his Epiſtles. 2 Cor. 4. 8, 9, 10. We are troubled on every ſide, yet not diſtreſſed: we are perplexed, but not in deſpair; perſecuted, but not forſaken; caſt down, but not deſtroyed; always bearing about in the body the dying of the Lord Jeſus, that the life alſo of Jeſus might be mde manifeſt in our body. And in another place, yea, and if I be …ffered upon the ſacrifice of your faith, I rejoyce with you …ll, for the ſame cauſe alſo do ye rejoyce with me, Phil. 2. …7. From whence could proceed thoſe motions of Joy which St. Paul ſo naturally expreſſes, which no Art can imitate, which run through all his Epiſtles from the beginning to the end, and which ſeem to ſpring from an heart, which not being able to con…ain its inward pleaſure and ſatisfaction, opens and …nlarges it ſelf, and breaks forth into theſe lively …xpreſſions of Joy?
Certainly ſuch ſentiments as theſe could never …pring from Nature. For Nature ſends forth ſighs …nd groans under her ſufferings. The Stoicks who …ndeavoured to ſtifle her innocent complaints, pre…ended that a man might overcome himſelf to that degree, as to preſerve his mind ſerene and calm in …he midſt of Torments: but the Stoicks never went …o far as to believe that joy could ſpring out of the midſt of the bitterneſs of afflictions. None but the Chriſtians could ever find unſpeakable joy and com…ort in the midſt of their ſorrows. Who was that …aul then that had thoughts ſo elevated? Only an …mpoſtor if we will believe the Incredulous. By …hat ſtrength or power does he ſo much ſurpaſs the …ertue of the Stoicks? By the power of the greateſt …mpoſture that ever was. And can any one really be …erſwaded of ſuch a thing? For my part the only …ifficulty I find in all this, is to imagin that the proud …retended Patrons of Humane Reaſon ſhould be ſo …nreaſonable and Extravagant.