These precise declarations of Christ were answered by the faith of the early Church. Not to needlessly multiply quotations, I may note 1 Cor. xv., 51, 52: "We shall not sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we [mark the we] shall be changed." Again: "This we say unto you by word of the Lord, that we which are alive, and remain unto the coming of the Lord, shall not prevent them that are asleep. For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: then we which are alive and remain, shall be caught up together with them in the clouds, to meet the Lord in the air" (1 Thess. iv., 15—17). Jude declared that those he addressed were living "in the last time", pointing to the mockers among them (Jude, 17—19); and the pledge, "Surely I come quickly" (Rev. xxii., 20) closes the canon of Scripture.
From a religion which looked for the speedy destruction of the world, no moralising of the world could be expected. The "strangers and pilgrims", whose "citizenship was in heaven" had no time to spare for the improvement of the earth they despised. To be "saved" was the one thing needful, and little cared they for the world which was so soon to be "burned up".
Even after the prophecy of Christ had been proved false, the belief in his speedy return still remained, and Hallam tells us that "in the tenth century an opinion prevailed everywhere that the end of the world was approaching. Many charters begin with these words: 'As the world is now drawing to its close'" ("Middle Ages," p. 599). The result of this faith was that fields were left untilled, all the concerns of life were neglected, and famine punished those who were foolish enough to look for the return of a dead man.
On this basis of a speedy return of Jesus was built up an ascetic, impracticable morality, one utterly unfitted for a society intended to endure. The non-resistance of evil taught by Christ, the submission to forceful theft and unlimited borrowing (Matt. v., 39—42), were doctrines which, permanently practised, would render society impossible. The avoidance of marriage taught by Christ (Matt. xix., 12), and Paul (1 Cor. vii., 7, 8; 28; 32—34; 37—40),
