lieved were astonished (as many as came with Peter), because that on the Gentiles also was poured out the gift of the Holy Ghost. For they heard them speak with tongues, and magnify God. Then answered Peter, Can any man forbid water, that these should not be baptized which have received the Holy Ghost as well as we?"

If a sceptic refuses his assent to the particulars of this narrative, he cannot deny that the framers of it were aware of the difficulty which their liberal principles would occasion. It is constantly alluded to as forming a subject of dispute between the Jewish and Gentile proselytes; and causing a division among those who could only prevail, we should have supposed, by the most unanimous consent and agreement. "The apostles and brethren that were in Judea heard that the Gentiles also had received the word of God. And when Peter was come up to Jerusalem, they that were of the circumcision contended with him, saying, thou wentest in to 2

men uncircumcised, and didst eat with them 29." He explained and defended his conduct. And when they were, at length, convinced by his narrative, the result strikes them as wholly unexpected and surprising, "Then hath God also to the Gentiles granted repentance unto life."

On the part of the majority of the Jews, who opposed the new religion, this admission of the Gentiles was all along an occasion of great hostility. The Jews, as a body, could not bear to be united with strangers in the same synagogue, to hear them instructed out of the same Scriptures, and encouraged by the same promises. This was as unpopular among them, as the abrogation of the Mosaic law. We are told, that "when they saw the multitudes, and that almost the whole city came together to hear the word of God, they were filled with envy, and spake against those things which were spoken of Paul, contradicting and blaspheming 30" On another occasion, "the Jews which were of

29 Acts, xi, 1, &c.

30 Acts, xiii. 45.

Asia stirred up all the people, crying, Men of Israel, help; this is the man that teacheth all men every where against the people, and the law, and this place; and further, brought Greeks also into the temple, and has polluted this holy place31."

These disputes and outrages, of which we find many incidental notices throughout the history and writings of the apostles, sufficiently show how strong the current of popular opinion ran; and that the religion of Jesus directly opposed it. Placing ourselves, as we are reasonably bound to do, in the situation of those who first promulgated that religion, must we not be surprised that the countrymen of persons so bigoted should have conceived the idea of proselyting Gentiles, a thing not customary with their nation, but at variance with all their prejudices? Or even allowing that they believed such prejudices to be narrow and groundless :-which, however, had a strong foundation in the national law, a law impressed with the seal of God him

31 Acts, xxi. 28.

self: would they risk the success of their cause by offending universal opinion; would they avow a principle which was unpopular, even among the friends of the new religion, and gave an additional and more plausible ground of opposition to its enemies?

IV. But Jesus, I observe further, goes beyond the mere abolition of the law. He foretels the approaching destruction of the temple, nay, the city too. This prophecy makes a prominent figure in his discourses. He only intimates it obscurely, when he says to the Samaritan, Woman, believe me, the hour cometh,

when neither in this mountain, nor yet at Jerusalem, ye shall worship the Father 32" If this stood alone, it might pass for a random insinuation. But elsewhere it is declared, in a manner which cannot be mistaken. "As Jesus went out of the temple, one of his disciples saith unto him, Master, see what manner of stones and what buildings are here. And Jesus answer

32 John, iv. 21.

ing, said unto him: Seest thou these great buildings? There shall not be left one stone upon another that shall not be cast down 33." In another passage it assumes the form of a more solemn warning: "And when he was come near, he beheld the city, and wept over it; saying, If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace! But now they are hid from thine eyes. For the days shall come upon thee, that thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side; and shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another, because thou knewest not the time of thy visitation 34"

Now, if we believe that Jesus said these words, according to the date of his history, and that about forty years after he had spoken them, Jerusalem was destroyed, under circumstances unusually calamitous, and the temple in parti

33 Mark, xiii. 1.

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34 Luke, xix. 41, &c.