mony to the activity and fufferings which compofe the fubject of our firft affertion, it will be proper to confider the degree of probability which the affertion derives from the nature of the cafe, that is, by inferences from thofe parts of the cafe which, in point of fact, are on all hands acknowledged.

First then, the Chriftian religion exifts, and therefore by fome means or other was eftablished. Now it either owes the principle of its establishment, i. e. its first publication, to the activity of the perfon who was the founder of the inftitution, and of those who were joined with him in the undertaking, or we are driven upon the ftrange fuppofition, that, although they might lie by, others would take it up; although they were quiet and filent, other perfons bufied themfelves in the fuccefs and propagation of their story. This is perfectly incredible. To me it appears little lefs than certain, that, if the first announcing of the religion by the founder had not been followed up by the zeal and industry of his immediate difciples,

the

the attempt must have expired in its birth. Then as to the kind and degree of exertion which was employed, and the mode of life to which these perfons fubmitted, we reafonably fuppofe it to be like that, which we obferve in all others who voluntarily become iniffionaries of a new faith. Frequent, earneft and laborious preaching, conftantly converfing with religious perfons upon religion, a fequeftration from the common pleasures, engagements and varieties of life, and an addiction to one ferious object, compofe the habits of fuch men. I do not say that this mode of life is without enjoyment, but I fay that the enjoyment fprings from fincerity. With a confcioufnefs at the bottom of hollownefs and falfehood, the fatigue and restraint would become infupportable. I am apt to believe that few hypocrites engage in these undertakings; or, however, perfift in them long. Ordinarily speaking, nothing can overcome the indolence of mankind, the love which is natural to moft tempers of cheerful fociety and cheerful fcenes, or the defire, which is

C 3

very

common

common to all, of perfonal ease and freedom, but conviction.

Secondly, it is also highly probable, from the nature of the cafe, that the propagation of the new religion was attended with difficulty and danger. As addreffed to the Jews, it was a system adverse not only to their habitual opinions, but to thofe opinions upon which their hopes, their partialities, their pride, their confolation was founded. This people, with or without reafon, had worked themselves into a perfuafion, that fome fignal and greatly advantageous change was to be effected in the condition of their country, by the agency of a longpromifed meffenger from heaven *. The rulers of the Jews, their leading fect, their

*Percrebuerat oriente toto vetus et conftans opinio, esse in fatis, ut eo tempore Judæâ profecti rerum potirentur." Sueton. Vefpafian. cap. 4-8.

"Pluribus perfuafio inerat, antiquis facerdotum literis contineri, eo ipfo tempore fore, ut valefceret oriens, profectique Judæâ rerum potirentur." Tacit.. Hift. lib. v. cap. 9-13.

I

priesthood

priesthood had been the authors of this perfuafion to the common people. So that it was not merely the conjecture of theoretical divines, or the feeret expectation of a few reclufe devotees, but it was become the popular hope and paffion, and, like all popular opinions, undoubting, and impatient of contradiction. They clung to this hope under every misfortune of their country, and with more tenacity as their dangers or calamities increafed. To find therefore that expectations fo gratifying were to be worfe than difappointed; that they were to end in the diffufion of a mild unambitious religion, which, inftead of victories and triumphs, inftead of exalting their nation and inftitution above the reft of the world, was to advance thofe whom they despised to an equality with themfelves, in thofe very points of comparison in which they most valued their own diftinction, could be no very pleasing discovery to a Jewish mind; nor could the meffengers of fuch intelligence expect to be well received or eafily credited. The doctrine was equally harsh and novel.

The extending of the kingdom of God to those who did not conform to the law of Mofes, was a notion that had never before entered into the thoughts of a Jew.

The character of the new inftitution was, in other refpects alfo, ungrateful to Jewish habits and principles. Their own religion was in a high degree technical. Even the enlightened Jew placed a great deal of stress upon the ceremonies of his law, saw in them a great deal of virtue and efficacy; the grofs and vulgar had fcarcely any thing elfe; and the hypocritical and oftentatious magnified them above measure, as being the inftruments of their own reputation and influence. The Chriftian fcheme, without formally repealing the Levitical code, lowered its eftimation extremely. In the place of ftrictness and zeal in performing the observances which that code prescribed, or which tradition had added to it, the new fect preached up faith, well-regulated affections, inward purity and moral rectitude of difposition, as the true ground, on the part of the worshipper,