While many of the contemporaries of Bentham both in England, America and the Continent denied the verity of the whole Mosaic cosmogony and historiology, yet Bentham seemed to ignore this task as superserviceable and unimportant. He and his school of Radicals were devoted to the life works and teachings of Jesus. Jesus was the idol of his school and he heartily espoused the task of eliminating Paul as the nemesis of Jesus and his Apostles, and a character invented and staged by imperialists to subordinate the toiling classes to the production of resources to subserve their personal luxuries. Bentham began writing a philosophic analysis of the Church's pretensions concerning the divine agency of Paul. After several years of examination and study, and while he was writing his famous treatise entitled "The Rational of Judicial Evidence" afterwards collected and published by Mill, he finished the manuscript criticisms of Paul and entitled them "Not Paul but Jesus." For fear of prosecution for direct heresy or denunciation of the Creed of the Church, he evaded the use of his own name as writer of the Criticism and used the name of Conyers Middleton, a Cambridge Divine, who by his writings had created a great deal of disturbance. He had been convicted twice for heresy. He had been dead fifty years when Bentham introduced him in the first lines in the Introduction to his Criticisms herein published (See Introduction). Bentham, no doubt, intended to evade prosecution, as it will be seen that his name does not appear in the book, and yet at the same time used the name most obnoxious to the Church in all its history. In 1729 Middleton published his "Letter from Rome" in which he boldly essayed to demonstrate that the then religion of the Roman Church was derived from their heathen ancestral idolaters. He published other works on the uses of miracles and prophecy. But Bentham's "Not Paul but Jesus" did not long remain anonymous. It was read extensively in France and America. But this treatise formed a part of the labor of his life, which was to promote the theory of the social state based upon "The greatest good to the greatest number, and subordinate the whole to rational calculations of utility." These views he continually urged in the form of Codification so as to eliminate all pretensions of hierarchical control by historical divine prophets, the faithful souls and agents of Kings and princes. In the meantime, he was indefatigable in his attacks upon the English System of Jurisprudence, which was being operated in America as a kind of paternal inheritance. Dumont, in 1811, compiled from the manuscripts of Bentham a complete code which was readily adopted in France, because it conformed so closely to the old Roman procedure which was held tenaciously in France.