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.

_________

* "Pererebuerat oriento toto vetus et contans opinio, esse in fatis, ut
eo tempore Judaea profecti rerum potirsatur." Sueton. Vespasian. cap.
4--8.

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

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. In the place of strictness and 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
recommending to us at present, did not by any means facilitate the plan
then. On the contrary, to disparage those qualities which the highest
characters in the country valued themselves most upon, was a sure way of
making powerful enemies. As if the frustration of the national hope was
not enough, the long-esteemed merit of ritual zeal and punctuality was
to be decried, and that by Jews preaching to Jews.

The ruling party at Jerusalem had just before crucified the Founder of
the religion. That is a fact which will not be disputed. They,
therefore, who stood forth to preach the religion must necessarily
reproach these rulers with an execution which they could not but
represent as an unjust and cruel murder. This would not render their
office more easy, or their situation more safe.