the character of a universal religion. In order to understand the nature of the case, and be able to estimate aright the solution which is presented by the narrative in the Acts of the Apostles, it is necessary that we should obtain a clear view of the actual characteristics of Christianity at the period when that history begins. We must endeavour to understand precisely what view the Apostles had formed of their position in regard to Judaism, and of the duty which devolved upon them of propagating the Gospel. It is obvious that we cannot rightly appreciate the amount of persuasion requisite to transform the primitive Church from Jewish exclusive-ness to Christian universality, without ascertaining the probable amount of long rooted conviction and religious prejudice or principle which had to be overcome before that great change could be effected.
We shall not here enter upon any argument as to the precise views which the Founder of Christianity may have held as to his own person and work, nor shall we attempt to sift the traditions of his life and teaching which have been handed down to us, and to separate the genuine spiritual nucleus from the grosser matter by which it has been enveloped and obscured. We have much more to do with the view which others took of the matter, and, looking at the Gospels as representations of that which was accepted as the orthodox view regarding the teaching of Jesus, they are almost as useful for our present purpose as if they had been more spiritual and less popular expositions of his views. What the Master was understood to teach is more important for the history of the first century than what he actually taught without being understood. Nothing is more certain than the fact that Christianity, originally, was
developed out of Judaism, and that its advent was historically prepared by the course of the Mosaic system, to which it was so closely related.(1) In its first stages during the apostolic age, it had no higher ambition than to be, and to be considered, the continuation and the fulfilment of Judaism, its final and triumphant phase. The substantial identity of primitive Christianity with true Judaism was at first never called in question; it was considered a mere internal movement of Judaism, its development and completion, but by no means its mutilation. The idea of Christianity as a new religion never entered the minds of the Twelve or of the first believers, nor, as we shall presently see, was it so regarded by the Jews themselves. It was in fact, originally, nothing more than a sect of Judaism, holding a particular view of one point in the creed and, for a very long period, it was considered so by others, and was in no way distinguished from the rest of Mosaism.(2) Even in the Acts there are traces of this, Paul being called "a ringleader of the sect [———] of the Nazarenes,"(3) and the Jews of Rome being represented as referring to Christianity by this term.(4) Paul before the Council not
only does not scruple to call himself "a Pharisee, the son of a Pharisee," but the Pharisees take part with him against the more unorthodox and hated sect of the Sadducees.(1) For eighteen centuries disputes have fiercely raged over the creed of Christendom, and the ingenuity of countless divines has been exhausted in deducing mystic dogmas from the primitive teaching, but if there be one thing more remarkable than another in that teaching, according to the Synoptics, it is its perfect simplicity. Jesus did not appear with a ready-made theology, and imposed no elaborate system of doctrine upon his disciples. Throughout the prophetic period of Mosaism, one hope had sustained the people of Israel in all their sufferings and reverses: that the fortunes of the nation should finally be retrieved by a scion of the race of David, under whose rule it should be restored to a future of unexampled splendour and prosperity. The expectation of the Messiah, under frequently modified aspects, had formed a living part in the national faith of Israel. Primitive Christianity, sharing but recasting this ancient hope, was only distinguished from Judaism, with whose worship it continued in all points united, by a single doctrine, which was in itself merely a modification of the national idea: the belief that Jesus of Nazareth was actually the Christ, the promised Messiah. This was substantially the whole of its creed.(2)
The synoptic Gospels, and more especially the first,(1) are clearly a history of Jesus as the Messiah of the house of David, so long announced and expected, and whose life and even his death and resurrection are shown to be the fulfilment of a series of Old Testament prophecies.(2) When his birth is announced to Mary, he is described as the great one, who is to sit on the throne of David his father, and reign over the house of Jacob for ever,(3) and the good tidings of great joy to all the people [———], that the Messiah is born that day in the city of David, are proclaimed by the angel to the shepherds of the plain.(4) Synieon takes the child in his arms and blesses God that the words of the Holy Spirit are accomplished, that he should not die before he had seen the Lord's anointed, the Messiah, the consolation of Israel.(5) The Magi come to his cradle in Bethlehem, the birthplace of the Messiah indicated by the prophet,(6) to do homage to him who is born King of the Jews,(7) and there Herod seeks to destroy him,(8) fulfilling another
