In the first place, it is demonstrable, it is
unquestioned, that at least the germs and outlines of the dogmas
referred to were in actual existence among the Pharisees before
the conflict between Christianity and Judaism arose.Secondly, in
the Rabbinical writings these dogmas are most fundamental, vital,
and pervading, in relation to the whole system; but in the
Christian they seem subordinate and incidental, have every
appearance of being ingrafts, not outgrowths. Thirdly, in the
apostolic age Judaism was a consolidated, petrified system,
defended from outward influence on all sides by an invulnerable
bigotry, a haughty exclusiveness; while Christianity was in a
young and vigorous, an assimilating and formative, state.
Fourthly, the overweening sectarian vanity and scorn of the Jews,
despising, hating, and fearing the Christians, would not permit
them to adopt peculiarities of belief from the latter; but the
Christians were undeniably Jews in almost every thing except in
asserting the Messiahship of Jesus: they claimed to be the genuine
Jews, children of the law and realizers of the promise. The Jewish
dogmas, therefore, descended to them as a natural lineal
inheritance. Finally, in the Acts of the Apostles, the letters of
Paul, and the progress of the Ebionites, (which sect included
nearly all the Christians of the first century,) we can trace step
by step the actual workings, in reliable history, of the process
that we affirm, namely, the assimilation of Jewish elements into
the popular Christianity.

CHAPTER IX.

RABBINICAL DOCTRINE OF A FUTURE LIFE.

THE starting point in the Talmud on this subject is with the
effects of sin upon the human race. Man was made radiant, pure,
immortal, in the image of God. By sin he was obscured, defiled,
burdened with mortal decay and judgment. In this representation
that misery and death were an after doom brought into the world by
sin, the Rabbinical authorities strikingly agree. The testimony is
irresistible. We need not quote confirmations of this statement,
as every scholar in this department will accept it at once. But as
to what is meant precisely by the term "death," as used in such a
connection, there is no little obscurity and diversity of opinion.
In all probability, some of the Pharisaical fathers perhaps the
majority of them conceived that, if Adam had not sinned, he and
his posterity would have been physically immortal, and would
either have lived forever on the