Evidence of Christianity | Page 6

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, was founded. This people,
with or without reason, had worked themselves into a persuasion, that
some signal and greatly advantageous change was to be effected in the
condition of their country, by the agency of a long-promised messenger
from heaven.* 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 and calamities increased. To find, therefore, that expectations

so gratifying were to be worse than disappointed; that they were to end
in the diffusion 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.
_________
* "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,