- der, speaking of this question, observes that the disciples did
not at once arrive at the consciousness of that vocation which Christ (in his opinion) had indicated to them, namely, that they should form a distinct community from that of the Jews. On the contrary, they attached themselves to this community in every re-respect, and all the forms of the national theocracy were holy to them. "They lived in the conviction that these forms would continue as they were till the return of Christ, by which a new and higher order of things was to be founded; and this change they expected as one that was near a hand. Far from them, therefore, lay the thought of the foundation of a new cultus, even if from the light of belief in the Redeemer new ideas had dawned upon them about that which belonged to the essence of the true adoration of God. They took part as zealously in the service of the temple as any pious Jews. Only they believed that a sifting would take place among the theocratic people, and that the better part of it would be incorporated in their community by the recognition of Jesus as the Messiah" (Neander, Pflanzung der Christlichen Kirche, vol. i. p. 38). Neander proceeds to point out—and here too his remarks are valuable—that the outward forms of Judaism gave facilities for the formation of such smaller bodies within the general body, by means of the division into synagogues. The Christians, therefore, constituted merely a special synagogue, embraced within the mass of believers who all accepted the law of Moses, all worshiped at the temple of Jerusalem. It will be seen, however, that I differ from Neander in so far as he supposes that the members of the Christian synagogue, in adhering to Judaism, were neglecting any indications given by their founder. On the contrary, it appears to me a more reasonable explanation of their conduct that the founder himself had never contemplated that entire emancipation from Judaic forms which was soon to follow.
On these two points, then—the humanity of Jesus and his Judaism—the early history of the Church affords our position all possible support. How is it about the third—his announcement of a kingdom of heaven soon to come? Paul must have derived his doctrine on this point, whatever it was, from those who were disciples of Christ before him, for it does not appear that he had any special revelation on the sub-
