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The Jewish religion was admirably fitted for defence, but it śī.
was never designed for conquest; and it seems probable that $o. the number of proselytes was never much superior to that of quot apostates. The divine promises were originally made, and the distinguishing rite of circumcision was enjoined, to a single family. When the posterity of Abraham had multiplied like the sands of the sea, the Deity, from whose mouth they received a system of laws and ceremonies, declared himself the proper and, as it were, the national God of Israel; and, with the most jealous care, separated his favourite people from the rest of mankind. The conquest of the land of Canaan was accompanied with so many wonderful and with so many bloody circumstances that the victorious Jews were left in a state of irreconcilable hostility with all their neighbours. They had been commanded to extirpate some of the most idolatrous tribes; and the execution of the Divine will had seldom been retarded by the weakness of humanity. With the other nations they were forbidden to contract any marriages or alliances; and the prohibition of receiving them into the congregation, which, in some cases, was perpetual, almost always extended to the third, to the seventh, or even to the tenth generation. The obligation of preaching to the Gentiles the faith of Moses had never been inculcated as a precept of the law, nor were the Jews inclined to impose it on themselves as a voluntary duty. In the admission of new citizens, that unsocial people was actuated by the selfish vanity of the Greeks, rather than by the generous policy of Rome. The descendants of Abraham were flattered by the opinion that they alone were the heirs of the covenant; and they were apprehensive of diminishing the value of their inheritance, by sharing it too easily with the strangers of the earth. A larger acquaint ance with mankind extended their knowledge without correcting their prejudices; and, whenever the God of Israel acquired any new votaries, he was much more indebted to the inconstant humour of polytheism than to the active zeal of his own missionaries.” The religion of Moses seems to be instituted for a particular country, as well as for a single nation; and, if a strict obedience had been paid to the order that every male, three times in the year, should present himself before the Lord Jehovah, it would have been impossible that the Jews could ever have spread themselves beyond the narrow limits of the promised
in All that relates to the Jewish proselytes has been very ably treated by Basnage, Hist. des Juifs, l. vi. c. 6, 7.
land.” That obstacle was indeed removed by the destruction of the temple of Jerusalem; but the most considerable part of the Jewish religion was involved in its destruction; and the Pagans, who had long wondered at the strange report of an empty sanctuary,” were at a loss to discover what could be the object, or what could be the instruments, of a worship which was destitute of temples and of altars, of priests and of sacrifices. Yet even in their fallen state, the Jews, still asserting their lofty and exclusive privileges, shunned, instead of courting, the society of strangers. They still insisted with inflexible rigour on those parts of the law which it was in their power to practise. Their peculiar distinctions of days, of meats, and a variety of trivial though burdensome observances, were so many objects of disgust and aversion for the other nations, to whose habits and prejudices they were diametrically opposite. The painful and even dangerous rite of circumcision was alone capable of repelling a willing proselyte from the door of the synagogue.”
Under these circumstances, Christianity offered itself to the world, armed with the strength of the Mosaic law, and delivered from the weight of its fetters. An exclusive zeal for the truth of religion and the unity of God was as carefully inculcated in the new as in the ancient system; and whatever was now revealed to mankind, concerning the nature and designs of the Supreme Being, was fitted to increase their reverence for that mysterious doctrine. The divine authority of Moses and the prophets was admitted, and even established, as the firmest basis of Christianity. From the beginning of the world, an uninterrupted series of predictions had announced and prepared the long expected coming of the Messiah, who, in compliance with the gross apprehensions of the Jews, had been more frequently represented under the character of a King and Conqueror, than under that of a Prophet, a Martyr, and the Son of God. By his expiatory sacrifice, the imperfect sacrifices of the temple were at once consummated and abolished. The
zeal of Christianity
12 See Exod. xxiv. 23, Deut. xvi. 16, the commentators, and a very sensible note in the Universal History, vol. i. p. 603, edit. fol.
*When Pompey, using or abusing the right of conquest, entered into the Holy of Holies, it was observed with amazement, ‘‘Nullā intus Deûm effigie, vacuam sedem et inania arcana". Tacit. Hist. v. 9. It was a popular saying, with regard to the Jews,
Nil praeter nubes et caeli numen adorant.
14A second kind of circumcision was inflicted on a Samaritan or Egyptian proselyte. The sullen indifference of the Talmudists, with respect to the conversion of strangers, may be seen in Basnage, Histoire des Juifs, l, vi. c. 6.
ceremonial law, which consisted only of types and figures, was succeeded by a pure and spiritual worship, equally adapted to all climates, as well as to every condition of mankind; and to the initiation of blood was substituted a more harmless initiation of water. The promise of divine favour, instead of being partially confined to the posterity of Abraham, was universally proposed to the freeman and the slave, to the Greek and to the barbarian, to the Jew and to the Gentile. Every privilege that could raise the proselyte from earth to Heaven, that could exalt his devotion, secure his happiness, or even gratify that secret pride which, under the semblance of devotion, insinuates itself into the human heart, was still reserved for the members of the Christian church; but at the same time all mankind was permitted, and even solicited, to accept the glorious distinction, which was not only proffered as a favour, but imposed as an obligation. It became the most sacred duty of a new convert to diffuse among his friends and relations the inestimable blessing which he had received, and to warn them against a refusal that would be severely punished as a criminal disobedience to the will of a benevolent but all-powerful deity. The enfranchisement of the church from the bonds of the obstimacy and synagogue was a work however of some time and of some otions difficulty. The Jewish converts, who acknowledged Jesus in " the character of the Messiah foretold by their ancient oracles, respected him as a prophetic teacher of virtue and religion; but they obstimately adhered to the ceremonies of their ancestors, and were desirous of imposing them on the Gentiles, who continually augmented the number of believers. These Judaizing Christians seem to have argued with some degree of plausibility from the divine origin of the Mosaic law, and from the immutable perfections of its great Author. They affirmed that, if the Being, who is the same through all eternity, had designed to abolish those sacred rites which had served to distinguish his chosen people, the repeal of them would have been no less clear and solemn than their first promulgation: that, instead of those frequent declarations, which either suppose or assert the perpetuity of the Mosaic religion, it would have been represented as a provisionary scheme intended to last only till the coming of the Messiah, who should instruct mankind in a more perfect mode of faith and of worship: 19 that the Messiah
15 These arguments were urged with great ingenuity by the Jew Orobio, and refuted with equal ingenuity and candour by the Christian Limborch. See the Amica Collatio (it well deserves that name) or account of the dispute between them.
himself, and his disciples who conversed with him on earth, instead of authorizing by their example the most minute observances of the Mosaic law,” would have published to the world the abolition of those useless and obsolete ceremonies, without suffering Christianity to remain during so many years obscurely confounded among the sects of the Jewish church. Arguments like these appear to have been used in the defence of the expiring cause of the Mosaic law; but the industry of our learned divines has abundantly explained the ambiguous language of the Old Testament, and the ambiguous conduct of the apostolic teachers. It was proper gradually to unfold the system of the Gospel, and to pronounce, with the utmost caution and tenderness, a sentence of condemnation so repugnant to the inclination and prejudices of the believing Jews.
* The history of the church of Jerusalem affords a lively proof
of the necessity of those precautions, and of the deep impres– sion which the Jewish religion had made on the minds of its sectaries. The first fifteen bishops of Jerusalem were all circumcised Jews; and the congregation over which they presided, united the law of Moses with the doctrine of Christ.” It was natural that the primitive tradition of a church which was founded only forty years after the death of Christ, and was governed almost as many years under the immediate inspection of his apostle, should be received as the standard of orthodoxy.” The distant churches very frequently appealed to the authority of their venerable Parent, and relieved her distresses by a liberal contribution of alms. But, when numerous and opulent societies were established in the great cities of the empire, in Antioch, Alexandria, Ephesus, Corinth, and Rome, the reverence which Jerusalem had inspired to all the Christian colonies insensibly diminished. The Jewish converts, or, as they were afterwards called, the Nazarenes, who had laid the
16 Jesus . . . circumcisus erat; cibis utebatur Judaicis; vestits simili; purgatos scabie mittebat ad sacerdotes; Paschata et alios dies festos religiose observabat: si quos sanavit sabbato, ostendit non tantum ex lege, sed et ex receptis sententiis talia opera sabbato non interdicta. Grotius de veritate Religionis Christianae, l. v. c. 7. A little afterwards (c. 12) he expatiates on the condescension of the apostles. Po Paene omnes Christum Deum sub legis observatione credebant. Sulpicius Severus, ii. 31. See Eusebius, Hist. Ecclesiast. l. iv. c. 5
18 Mosheim de Rebus Christianis ante Constantinum Magnum, p. 153. In this masterly performance, which I shall often have occasion to quote, he enters much more fully into the state of the primitive church than he has an opportunity of doing in his General History.
foundations of the church, soon found themselves overwhelmed by the increasing multitudes that from all the various religions of polytheism inlisted under the banner of Christ; and the Gentiles, who with the approbation of their peculiar apostle had rejected the intolerable weight of Mosaic ceremonies, at length refused to their more scrupulous brethren the same toleration which at first they had humbly solicited for their own practice. The ruin of the temple, of the city, and of the public religion of the Jews, was severely felt by the Nazarenes; as in their manners, though not in their faith, they maintained so intimate a connexion with their impious countrymen, whose misfortunes were attributed by the Pagans to the contempt, and more justly ascribed by the Christians to the wrath, of the Supreme Deity. The Nazarenes retired from the ruins of Jerusalem to the little town of Pella beyond the Jordan, where that ancient church languished above sixty years in solitude and obscurity.” They still enjoyed the comfort of making frequent and devout visits to the Holy City, and the hope of being one day restored to those seats which both nature and religion taught them to love as well as to revere. But at length, under the reign of Hadrian, the desperate fanaticism of the Jews filled up the measure of their calamities; and the Romans, exasperated by their repeated rebellions, exercised the rights of victory with unusual rigour. The emperor founded, under the name of Ælia Capitolina, a new city on Mount Sion,” to which he gave the privileges of a colony; and,
denouncing the severest penalties against any of the Jewish people who should dare to approach its precincts, he fixed a
vigilant garrison of a Roman cohort to enforce the execution of his orders. The Nazarenes had only one way left to escape
the common proscription, and the force of truth was, on this
occasion, assisted by the influence of temporal advantages.
They elected Marcus for their bishop, a prelate of the race of
*Eusebius, l. iii. c. 5. Le Clerc, Hist. Ecclesiast. p. 605. [They retired before the capture.] During this occasional absence, the bishop and church of Pella still retained the title of Jerusalem. In the same manner, the Roman pontiffs resided seventy years at Avignon; and the patriarchs of Alexandria have long since transferred their episcopal seat to Cairo. [The Nazarenes still exist in the vicinity of Bussorah, in Southern Babylonia. They are generally known as Mandaeans. See W. Brandt, Die mandaische Religion, 1889; and Kessler's articles on Mandaeans in Encycl. Britann., and in Herzog and Plitt's Encyclopädie.]
*Dion Cassius, l. lxix. . The exile of the Jewish nation from Jerusalem is attested by Aristo of Pella (apud Euseb. l. iv. c. 6), and is mentioned by several ecclesiastical writers; though some of them too hastily extend this interdiction to the whole country of Palestine.