ats, 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. [14]

[Footnote 11: All that relates to the Jewish proselytes has been very
ably by Basnage, Hist. des Juifs, l. vi. c. 6, 7.]

[Footnote 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.]

[Footnote 13: When Pompey, using or abusing the right of conquest,
entered into the Holy of Holies, it was observed with amazement, "Nulli
intus Deum effigie, vacuam sedem et inania arcana." Tacit. Hist. v. 9.
It was a popular saying, with regard to the Jews, "Nil praeter nubes et
coeli numen adorant."]

[Footnote 14: A 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. xi. c. 6.]

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 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 promi