WAS PAUL A CREDIBLE WITNESS!

HERE is but one apparent discrepancy in these three accounts, written and spoken at an interval of twenty-seven years, which deserves the slightest notice. It shows how hard pushed infidelity is, when it seeks to make a handle with which to strike at Christ out of the fact, that in Luke's narrative it is said that the men who journeyed with Paul stood speechless, and in Paul's address before Agrippa, that when they were all fallen to the earth, he heard a voice speaking to him. Even a child can see that there is no contradiction, for the men might have first stood speechless with terror, and then fallen to the earth, or they may at first have fallen to the earth, and then stood, or remained fixed, rooted to the spot, as the word rendered "stood" sometimes means. It shows too how hard infidelity is pushed, when it strives to make a handle with which to strike at Christ out of the fact, that in Paul's speech before Agrippa he adds the phrase, not found elsewhere, " it is hard for thee to kick against the pricks " or goads. If infidelity were as wise as it is wary, it would see a reason why the apostle should repeat these words to the king, and not to his countrymen, for they indicate the entire hopelessness and utter uselessness of resisting a mightier power than that of kings, and they are designed to impress Agrippa himself with the danger of striving against his conscience and God, while they would constitute in his judgment an unanswerable defence of Paul's conduct in yielding obedience to the sovereign behest of the Almighty.

But great stress has been laid upon the difference between Luke's statement, that the men who journeyed with Saul stood speechless, " hearing a voice," and the apostle's speech from the castle stairs, that "they heard not the voice of him that spake to me." A sensible and fair-minded man would be slow to conclude that so accomplished a writer as the beloved physician would permit a glaring contradiction to occur in the brief narrative of the Acts of the Apostles, and a sensible and fair minded man would pause to reflect, that nothing is more natural than the distinction between hearing a voice and hearing what it says, as nothing is more common than the complaint that a public speaker is not heard, although his voice may be loud enough to fill the entire building or space where the audience is assembled. It so turns out that in the chapter, preceding the one in which the apostle testifies of the resurrection of Jesus, and which infidels admit to be genuine, the same apostle says, "He that speaketh in an unknown tongue, speaketh not unto men, but unto God: for no man understandeth him," (1 Cor. xiv. 2). Now the word rendered understandeth is precisely the same that is translated heard, when the apostle says, "They heard not the voice of him that spake to me." They heard, but did not understand, as the people heard, but did not understand, when Jesus cried, "Father, glorify thy name. Then came there a voice from heaven, saying, I have both glorified it, and will glorify it again. The people therefore that stood by, and heard it, said that it thundered," (John xii. 28, 29). They both heard, and heard not, as it surely was with Paul's companions.

Having thus disposed of the alleged contradictions or discrepancies, we are prepared to consider the testimony of the apostle to the resurrection of Jesus, confirmed as it is by the historical narrative in the Acts. Passing by for the present the remarkable statement, that at the time he wrote his authentic epistle, there were more than two hundred and fifty living witnesses who had seen Jesus after His resurrection, it is enough to say that he repeatedly declares he himself had seen the risen Jesus, and heard Him speak in most distinct and articulate language. Nor is it possible to discover in this unequivocal testimony only the power of imagination and nervous excitement. As he boldly says in the presence of Agrippa, " the king knoweth of these things before whom also I speak freely; for I am persuaded that none of these things are hidden from him; for this thing was not done in a corner." It was done at noon, on a public and thronged highway, near one of the most magnificent cities of the world, in the presence of a number of police officers or soldiers; and if there was no truth in it, why did not some of them arise and contradict it, and why has it never been contradicted to this day, except when a lot of human vermin crawl out of the cess-pool of their corruption to charge the apostle with fraud or fanaticism?

It will not avail infidelity in the least to find an explanation of his belief that Jesus rose, and the rapidly growing belief of vast multitudes that he told the truth, in the credulity of an ignorant and superstitious age. It was anything but an ignorant and superstitious age. On the other hand it was the golden age of literature. Philosophy, oratory, poetry, and the fine arts flourished to a degree that has never been surpassed nor equalled. Such philosophers as Plato and Aristotle, such orators as Demosthenes and Cicero, such poets as Horace and Virgil, such sculptors as Praxitiles and Phidias, such painters as Apelles and Zeuxis had already achieved immortality, and who has surpassed them in modern times? Uhlhorn in his admirable book, " The Conflict of Christianity with Heathenism," truly says, "Never before nor since, has the world been so opulent in treasures of art. To say nothing of Rome, even provincial cities so abounded in lofty edifices, statues, and other works of sculpture, as greatly to exceed those of our capitals which are richest in such treasures. Never again has art so penetrated men's homes, adorning even all the utensils of daily life, and its entire environment. . . . Culture, in a word, now tended to become universal. . . . Numerous schools afforded to multitudes opportunities for knowledge hitherto available to only a few. The cheapness of books, and easily accessible public libraries, subserved the same end. Martial speaks of books which cost four or six sesterces, a trifle more than twenty or thirty cents. The equivalent of a page of print cost from about two to two and a half cents. The diffusion of books was also great. . . . Journeys became the fashion. Whoever had not seen Greece, and visited the East, whoever had not been in Athens and Alexandria, hardly counted among persons of education; and just as we have to-day our guide-books for Italy and Switzerland, so had the Roman tourist his guide-book which pointed out all the various sights, and designated the temples, statues, pictures, antiquities, which were of special interest. . . . 'During the whole month of April,' Pliny relates, 'there was scarcely a day in which some one did not recite a poem'; and Seneca says, 'we suffer from a superfluity of sciences.' "

There is much more of the same sort, showing conclusively that in wealth, and splendor, and learning, and profound investigation and sharp criticism, the time of the apostle far surpassed the boasted nineteenth century which, with perhaps the exception of the application of steam to machinery, and certain mechanical inventions, is far inferior to it in intellectual achievements. As Uhlhorn remarks, "in comparison with such a profusion of works of art, of palaces and temples, of theatres and baths, of triumphal arches and statues numbered by thousands," in " the grandeur of the public works, the bridges, streets, aqueducts, throughout the entire Empire, whose ruins in Africa and in the Eifel, in France and in Syria, still excite our admiration, the picture as a whole is indeed astonishing," and the most beautiful and wealthy cities of modern times " appear actually poor." Amid such tokens of high culture Paul brings forward his testimony that he had seen and heard the risen Jesus, not in a corner, but on a public road, at midday, in the presence of many attendants who were certainly not predisposed to believe his story; and yet it remained uncontradicted, it was believed by such crowds at the very time and in the very vicinity where Paul declared it occurred, even by "a great company of priests," every one of whom hated the name of Jesus, that his enemies said, they "have turned the world upside down," (Acts xvii. 6).

If the apostle himself did not believe it, then he was an arrant liar, and a liar for no conceivable end. He had nothing to gain, and every thing to lose, by the lie. He lost a fortune he was in a fair way of obtaining, he lost a reputation of which he was proud, he lost power which he was already wielding, he lost friends of whom he seemed fond, he lost his country to which he was devotedly attached, he lost his religion that was more to him than all the world, he lost life itself. He gained poverty, and disgrace, and suffering, and hatred, and exile, and excommunication from the Jewish church, and death. "Even unto this present hour," he says in an authentic epistle, "we both hunger, and thirst, and are naked, and are buffeted, and have no certain dwelling place; and labor, working with our own hands: being reviled, we bless; being persecuted, we suffer it: being defamed, we entreat; we are made as the filth of the world, and are the offscouring of all things unto this day," (1 Cor. iv. 11-13). Referring to the other apostles he says, "Are they ministers of Christ? (I speak as a fool) I am more; in labors more abundant, in stripes above measure, in prisons more frequent, in deaths oft. Of the Jews five times received I forty stripes save one. Thrice was I beaten with rods, once was I stoned, thrice I suffered shipwreck, a night and a day I have been in the deep; in journeyings often, in perils of waters, in perils of robbers, in perils by mine own countrymen, in perils by the heathen, in perils in the city, in perils in the wilderness, in perils in the sea, in perils among false brethren; in weariness and painfulness, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness. Beside those things that are without, that which cometh upon me daily, the care of all the churches," (2 Cor. xi. 23-28). It is true, as often asserted, that persons have endured death in defence of false doctrine, but none have ever passed through a long life of constant privation and toil and pain, and met a cruel martyrdom at last, for what they knew to be a falsehood.

It is well, therefore, to dismiss at once and forever the charge, that was sometimes formerly brought against the apostle, of fraud and imposture, but which happily is never made now except by a very few of most asinine intellect and most beastly degradation, whose souls are not large enough to make it worth while to trouble one's self about them. It only remains, then, to inquire whether we can trace his testimony to the power of imagination and nervous excitement, or, in other words, to fanaticism, which consists in a "wild, unnatural enthusiasm," according to Worcester, or according to Webster in "wild and extravagant notions of religion. "Of this we can judge only by the whole tenor of his conduct and teachings. Turning then to these epistles which infidels admit that he wrote, we find running through them such exhortations as the following: "Let love be without dissimulation. Abhor that which is evil; cleave to that which is good. Be kindly affectioned one to another with brotherly love; in honor preferring one another; not slothful in business; fervent in spirit, serving the Lord; rejoicing in hope; patient in tribulation; continuing instant in prayer; distributing to the necessity of saints; given to hospitality. Bless them which persecute you; bless, and curse not. Rejoice with them that do rejoice, and weep with them that weep. Be of the same mind one toward another. Mind not high things, but condescend to men of low estate. Be not wise in your own conceits. Recompense to no man evil for evil. Provide things honest in the sight of all men. If it be possible, as much as lieth in you, live peaceably with all men," (Rom. xii. 9-18). Is there anything like fanaticism in this?

"Let every soul be subject unto the higher powers. For there is no power but of God: the powers that be are ordained [or ordered] of God. Whosoever therefore resisteth the power, resisteth the ordinance of God: and they that resist shall receive to themselves damnation [or judgment]. . . Wherefore ye must needs be subject, not only for wrath, but also for conscience' sake. For, for this cause pay ye tribute also: for they are God's ministers, attending continually upon this very thing. Render therefore to all their dues: tribute to whom tribute is due; custom to whom custom; fear to whom fear; honor to whom honor. Owe no man anything, but to love one another: for the love that another hath fulfilled the law. For this, Thou shalt not commit adultery. Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness, Thou shalt not covet; and if there be any other commandment, it is briefly comprehended in this saying, namely. Thou shalt love thy neighbor as thyself. Love worketh no ill to his neighbor: therefore love is the fulfilling of the law," (Rom. xiii. 1-10). Is there any fanaticism in this?

"Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal. And though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing. And though I bestow all my goods to feed the poor, and though 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 itself; is not puffed up; doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil; rejoiceth not in iniquity, but rejoiceth in the truth; beareth all things, believeth all things, hopeth all things, endureth all things," (1 Cor. xiii. 1-7). Is there any fanaticism in this, even the enemies of the apostle themselves being judges?

But it is needless to enlarge, for the same marvellous common sense, or rather the same superhuman wisdom, marks all of his writings from first to last, nor do they contain a single element of fanaticism. He touches upon every relation a Christian can possibly hold, as husband, wife, parent, child, brother, sister, master, servant, citizen, friend, member of the church, member of society, creature of God, inhabitant of the world, heir of eternity, and discovers and enjoins the various duties that spring out of these manifold relations in such way that it has called forth the warmest commendation of the most thoughtful minds for eighteen hundred years; nor does infidelity even pretend to lay its finger upon a single statement amid his teachings and illustrations, that is in conflict with any admitted fact of modern science. It is true that " the apostolic fathers," and his fellow-laborer Clement among them, made statements and employed illustrations, which can not stand for a moment in the light of our present knowledge. But it is not so with his epistles, which everywhere bear the marks of divine guidance in their singular preservation from error, and in the soundness of their advice.

It is certain, if his precepts were heeded, that husbands would love their wives as Christ loved the church; that wives would reverence their husbands; that fathers would not provoke their children to wrath, but bring them up in the nurture and admonition of the Lord; that children would honor their fathers and mothers; that masters would give to their servants that which is just and equal; that servants would obey their masters; that rulers would remember they are but the ministers of God; that subjects would abstain from bloody revolution and violence; that all bitterness, and wrath, and anger, and clamor, and evil speaking would cease; that no corrupt communication would proceed out of the mouth; that purity would be maintained in every home, and rule in every heart; that theft, and falsehood, and drunkenness, and idleness, and covetousness would come to an end; that contentment, and love, and joy, and peace would reign here below, while the sky would be bright with the promise of coming and everlasting glory.

But while giving utterance to sentiments so lofty and so lovely, he ever speaks of himself with lowly self-abasement, as the least of the apostles, as less than the least of all saints, as the chief of sinners; and although he claims to have had a rare vision of heavenly beauty, he does not allude to it until more than fourteen years had passed, and then as a fool, to use his own language, compelled to it by the necessity that was laid upon him to vindicate his apostolic character and authority. Would a man under the power of imagination, and nervous excitement, deal thus with such an opportunity for self-glorification? Could a man be the pitiable victim of delusion and fanaticism, and at the same time exhibit the humility, the meekness, the cheerfulness, the sagacity and wisdom everywhere observable in the brief writings of the apostle? Many, very many libraries have been constructed out of these writings by eminent scholars, by profound philosophers, by devout Christians; and they still remain unexhausted, a perpetual fountain of saving truth and salutary instruction to all classes and conditions of men.

But, observe, he himself rests the whole of these wonderful writings upon the fact that he saw and heard Jesus after His resurrection. Scarcely do we open the first of the three epistles, acknowledged by the infidels to be genuine, before we are told that Jesus Christ was "declared to be the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead," (Rom. i. 4). Then we read that He "was delivered for our offences, and was raised again for our justification," (Rom. iv. 25); that " if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life," (Rom. v. 10); "that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life," (Rom. vi. 4); "Knowing that Christ, being raised from the dead, dieth no more," (Rom. vi. 9); that " ye also are become dead to the law by the body of Christ, that ye should be married to another, to him who is raised from the dead, that we should bring forth fruit unto God," (Rom. vii. 4); that "if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead, shall also quicken your mortal bodies by his Spirit that dwelleth in you," (Rom. viii. 11); that "it is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us," (Rom. viii. 34); and " that if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved," (Rom. x. 9).

There are many similar references to the resurrection in the three authentic epistles, but enough has been said to show that Paul staked everything, and based everything, upon the fact that he saw and heard Jesus after His body came forth from the sepulchre. The highest legal authority has given the four following tests of credibility that must attach to the testimony of a witness who is perfectly trustworthy: (1) The fact must fall within the reach of his senses. (2) He must observe or attend to it. (3) He must possess a fair amount of intelligence and memory. (4) He must be a man of veracity, and free from sinister or misleading interest. That all of these conditions are met by the apostle Paul, when he testifies to the resurrection of Jesus, will not be disputed by any unprejudiced mind. He declares that he saw and heard Him at high noon of a cloudless day on a public road, and at other times, and on other occasions. He closely observed and attended to the appearance and the words. He possessed far more than a fair amount of intelligence, and there is no reason to question the retentiveness of his memory. He was beyond all doubt a man of veracity, and free from selfish motives. Hence if the testimony of a credible witness is to be received, we are bound to believe the resurrection of Jesus. But other witnesses are yet to come.