less ground than their rivals who sheltered themselves under the names of Apollos and of Paul."(1) It is obvious, however, that, in a Church founded by Paul, there could have been no party created with the necessity to take his name as their watchword, except as a reply to another party which, having intruded itself, attacked him, and forced those who maintained the views of their own Apostle to raise such a counter-cry. The parties "of Cephas" and "of Christ" were manifestly aggressive, intruding themselves, as the Apostle complains, into "other men's labours,"(2) and this in some manner seems to point to that convention between the Apostle and the Three, that he should go to the Gentiles and they to the circumcision which, barely more than passive neutrality at the beginning, soon became covertly antagonistic. The fact that the party "of Paul" was not an organized body, so to say, directed by the Apostle as a party leader, in no way renders it probable that the party of Cephas, which carried on active and offensive measures, had not much more ground in claiming Cephas as their head. One point is indisputable, that no party ever claims any man as its leader who is not clearly associated with the views it maintains. The party "of Cephas," representing judaistic views, opposing the teaching of Paul, and joining in denying his apostolic claims, certainly would not have taken Peter's name as their watch-cry if he had been known to hold and express such Pauline sentiments as are put into his mouth in the Acts, or had not, on the contrary, been intimately identified with judaistic principles. To illustrate the case by a modern instance: Is it possible to suppose that, in any considerable city in this country, {309} a party holding ritualistic opinions could possibly claim the present Archbishop of Canterbury as its leader, or one professing "broad-church" views could think of sheltering itself under the name of the Archbishop of York? Religious parties may very probably mistake the delicate details of a leader's teaching, but they can scarcely be wrong in regard to his general principles. If Peter had been so unfortunate as to be flagrantly misunderstood by his followers and, whilst this party preached in his name judaistic doctrines and anti-Pauline opinions, the Apostle himself advocated the abrogation of the law, as a burden which the Jews themselves were not able to bear, and actively shared Pauline convictions, is it possible to suppose that Paul would not have pointed out the absurdity of such a party claiming such a leader?