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 never troubled himself with what are called Church matters at all; his attention was fixed solely upon the individual. His apostles did what was necessary, as such matters came to require a practical notice and arrangement; but to the apostles, too, they were still quite secondary. The Church grew into something quite different from what they or Jesus had, or could have had, any thought of. But this was of no importance in itself; and how believers should organise their society as circumstances changed, circumstances themselves might very well decide.

The one important question was and is, how believers laid and kept hold on the revelations contained in the Bible; because for the sake of these it confessedly is, that every church exists. Even the apostles, we have seen, did not lay hold on them perfectly. In their attachment to miracles, in the prominence they gave to the crowning miracles of Christ's bodily resurrection and second advent, they went aside from the saving doctrine of Jesus themselves, and were sure,—which was worse,—to make others go aside from it ten thousand times more. But they were too near to Jesus not to have been able to preserve the main lines of his teaching, to preserve his way of using words; and they did, in fact, preserve them.

But at their death the immediate remembrance of Jesus faded away, and whatever Aberglaube the apostles themselves had had and sanctioned was left to work without check. And, at the same time, the world and society presented conditions constantly less and less favourable to sane criticism. And it was then, and under these conditions, that the dogma which is now called orthodox, and which our dogmatic friends imagine to be purely a methodical arrangement of the admitted facts of Christianity, grew up. We have shown from the thing itself, by putting the dogma in comparison with the genuine teaching of Jesus, how little it is