volume 1, page 54.

"Moreover the law had claims on a Hebrew of Palestine wholly independent of his religious obligations. To him it was a national institution, as well as a divine covenant. Under the Gospel he might consider his relations to it in this latter character altered, but as embodying the decrees and usages of his country it still demanded his allegiance. To be a good Christian he was not required to be a bad citizen. On these grounds the more enlightened members of the mother-church would justify their continued adhesion to the law. Nor is there any reason to suppose that St. Paul himself took a different view of their obligations."

_J. B. Lightfoot, Dissertations on the Apostolic Age, page 67._

"The term 'Jewish-Christianity' is applicable exclusively to those Christians who really retained, entirely or in the smallest part, the national and political forms of Judaism and insisted upon the observance of the Mosaic Law without modification as essential to Christianity, at least to the Christianity of the Jewish-born converts, or who indeed rejected these forms, but acknowledged the prerogative of the Jewish people also in Christianity."

_A. Harnack, Outlines of the History of Dogma, page 75._

CHRISTIANITY: A. D. 33-100. The Rise of the Churches. Jerusalem.

"After the miraculous healing of the cripple and the discourse of the Apostle Peter on that occasion, the historian goes on to say, Many of them which heard the word believed, and the number of the men was about 5,000' (iv. 4). It seems as if in consequence of this event, which made no little stir, a larger number joined themselves to the Church. Nor is it probable that this healing took place until a long time after the beginning of the Church. The miracle, with the effect which it had, serves as a resting place at which the result of the previous growth of the Church may be ascertained. And here the number again incidentally mentioned refers without doubt to the Church at Jerusalem."

_G. V. Lechler, The Apostolic and Post-Apostolic Times,