subject of our first assertion, it will be proper to consider the degree of probability which the assertion derives from the nature of the case; that is, by inferences from those parts of the case which, in point of fact, are on all hands acknowledged.

First, then, the Christian Religion exists, and therefore, by some means or other, was established. Now, it either owes the principle of its establishment, that is, its first publication, to the activity of the Person who was the Founder of the institution, and of those who were joined with Him in the undertaking; or we are driven upon the strange supposition, that, although they might lie by, others would take it up; although they were quiet and silent, other persons busied themselves in the success and propagation of their story. This is perfectly incredible. To me it appears little less 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 disciples, 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 persons submitted, we reasonably suppose it to be like that which we observe in all others who voluntarily become missionaries of a new faith.

Frequent, earnest, and laborious preaching, constantly conversing with religious persons upon religion; a sequestration from the common pleasures, engagements, and varieties of life, and an addiction to one serious object, compose the habits of such men. I do not say that this mode of life is without enjoyment, but I say that the enjoyment springs from sincerity. With a consciousness at the bottom of hollowness and falsehood, the fatigue and restraint would become insupportable. I am apt to believe that very few hypocrites engage in these undertakings; or, however, persist in them long. Ordinarily speaking, nothing can overcome the indolence of mankind, the love which is natural to most tempers of cheerful society and cheerful scenes, or the desire, which is common to all, of personal ease and freedom, but conviction.

Secondly, it is also highly probable, from the nature of the case, that the propagation of the new religion was attended with difficulty and danger. As addressed to the Jews, it was a system adverse not only to their habitual opinions, but to those opinions upon which their hopes, their partialities, their pride, their consolation, were founded. This people, with or without reason, had worked themselves into a persuasion that some signal and greatly advan

tageous change was to be effected in the condition of their country, by the agency of a longpromised messenger from Heaven.1 The rulers of the Jews, their leading sect, their priesthood, had been the authors of this persuasion to the common people. So that it was not merely the conjecture of theoretical divines, or the secret expectation of a few recluse devotees, but it was become the popular hope and passion, 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 increased. To find, therefore, that expectations so gratifying were to be worse than disappointed; that they were to end in the diffusion

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

[There had prevailed, through the whole East, an ancient and settled opinion that it was fated, that some who at that time should go forth from Judea should acquire universal dominion.]

"Pluribus persuasio inerat, antiquis sacerdotum literis contineri, eo ipso tempore fore, ut valesceret oriens, profectique Judæâ rerum potirentur."-Tacit. Hist., lib. v. cap. 9-13.

[The majority held a persuasion that it was contained in the ancient books of the priests, that at that very time the East would become powerful, and some who should go forth from Judea should have universal dominion.]

C

of a mild, unambitious religion, which, instead of victories and triumphs, instead of exalting their nation and institution above the rest of the world, was to advance those whom they despised to an equality with themselves, in those very points of comparison in which they most valued their own distinction, could be no very pleasing discovery to a Jewish mind: nor could the messengers of such intelligence expect to be well received, or easily 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 Moses was a notion that had never before entered into the thoughts of a Jew.

The character of the new institution was, in other respects also, 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 gross and vulgar had scarcely anything else; and the hypocritical and ostentatious magnified them above measure, as being the instruments of their own reputation and influence. The Christian scheme, without formally repealing the Levitical code, lowered its estimation extremely.2 In the place of strictness and

2 This is hardly expressed with sufficient accuracy.

zeal in performing the observances which that code prescribed, or which tradition had added to it, the new sect preached up faith, well-regulated affections, inward purity, and moral rectitude of disposition, as the true ground, on the part of the worshipper, of merit and acceptance with God. This, however rational it may appear, or The Levitical code consisted-1. Of the Moral Law, of which the Decalogue is an epitome; 2. Of the Ceremonial Law; 3. Of the Civil Precepts peculiar to the Jewish Commonwealth. These last Christianity did not in any way interfere with; they became obsolete with the destruction of the Jewish civil polity. The Moral Law Christianity, so far from lowering, expanded in its full and strictest meaning, and declares that "not one jot or tittle of it shall pass from it till all be fulfilled" (Matt. v. 18). The Ceremonial Law has, it is true passed away, but only to give place to a nobler fulfilment in the sacrifice and priesthood of its great Antitype. Nothing depreciatory of the Divinely-appointed Levitical ordinances is found in the teaching of Christ or the Apostles. Our Lord censures the Pharisees for unauthorized additions to the law, but not for "sitting in Moses' seat" (Matt. xxiii. 2, 3). Paul, at the request of James and the elders, publicly testified that he was no contemner of "the customs (Acts xxi. 24). What Christianity condemns is the substitution of ceremonial exactness for inward purity; but so did Prophecy before it, and quite as strongly (Isa. i. 11, 12). And, in the case of Gentile converts, it abrogated the necessity of passing through Judaism in order to become Christians. These peculiarities were, however, quite sufficient to enlist against it the prejudices of the Jewish people, such as they had become under the teaching of their religious guides.—EDITOR.