The fact is, however, that Paul never denies the claim of those who shelter themselves under the names of Peter and James, never questions their veracity, and never adopts the simple and natural course of stating that, in advancing these names, they are imposters or mistaken. On the contrary, upon all occasions he evidently admits, by his silence, the validity of the claim.(1) We are not left to mere inference that the adopted head of the party actually shared the views of the party. Paul himself distinguishes Peter as the head of the party of the circumcision in a passage in his letter to the Galatians already frequently referred to,(2) and the episode at Antioch confirms the description, and leaves no doubt that Peter's permanent practice was to force the Gentiles to judaize. For reasons which we have already stated, Paul could not but have desired to preserve peace, or even the {310} semblance of it, with the elder Apostles, for the Gospel's sake; and he, therefore, wisely leaves them as much as possible out of the question and deals with their disciples. It is obvious that policy must have dictated such a course. By ignoring the leaders and attacking their followers, he suppressed the chief strength of his opponents and kept out of sight the most formidable argument against himself: the concurrence with them of the elder Apostles. On the one hand, the epistles of Paul bear no evidence to any active sympathy and co-operation with his views and work on the part of the elder Apostles. On the other, Paul is everywhere assailed by judaistic adversaries who oppose his Gospel and deny his apostle-ship, and who claim as their leaders the elder Apostles. If, even without pressing expressions to their extreme and probable point, we take the contrast drawn between his own Gospel and that of the circumcision, the reality of the antagonism must be apparent. "For we are not as the many [------](1) which adulterate the word of God; but as of sincerity, but as of God, before God, speak we in Christ."(2) Later on in the letter, after referring to the intrusion of the opposite party into the circle of his labours, Paul declares that his impatience and anxiety proceed from godly jealousy at the possible effect of the judaistic intruders upon the Corinthians. "But I fear, lest by any means, as the serpent beguiled Eve through his subtlety, your thoughts should {311} be corrupted from the simplicity and the purity that is in Christ. For if he that cometh preacheth another Jesus whom we did not preach, or if ye receive another spirit which ye received not, or another Gospel which ye did not accept, ye bear well with him. For I think I am not a whit behind the overmuch Apostles [------]."(1)