Such a statement would not have been intruded into the Gospel by the Docetae, as it favoured no doctrine of theirs. It must therefore have existed in the Gospel before it came into their hands. We know how St. Mark’s Gospel was formed. After the death of his master, the evangelist compiled all the fragmentary “Recollections” of St. Peter concerning our Lord. But these recollections had before this circulated throughout the Church. We have evidence of this in the incorporation of some of them into the Gospels of St. Matthew and St. Luke. Others, besides St. Mark, may have strung these fragments together. One such tissue would be the Gospel of St. Peter. It did not, perhaps, contain as many articles as that of St. Mark, but it was less select. Like those of St. Matthew and St. Luke, on the thread were probably strung memorabilia of other apostles and disciples, but also, perhaps, some of questionable authority. This collection was in use at Rhosus. It may have been in use there since apostolic days; perhaps it was compiled by some president of the church there. But it had not been suffered to remain without interpolations which gave it a Docetic character. Its statement of the relationship borne by the “brothers and sisters” to our Lord is most valuable, as it is wholly unprejudiced and of great antiquity. The Gospel, held in reverence as sacred in the second century at Rhosus, was probably brought thither when that church was founded, not perhaps in a consecutive history, but in paragraphs. The church was a daughter of the church of Antioch, and therefore probably founded by a disciple of St. Peter. IV. The Gospel Of The Egyptians. The Gospel known by this name is mentioned by several of the early Fathers.(378) It existed in the second half of the second century; and as it was then in use and regarded as canonical by certain Christian sects, it must have been older. We shall not be far out if we place its composition at the beginning of the second century. To form an idea of its tendency, we must have recourse to two different sources, the second Epistle of Clemens Romanus, the author of which seems to have made use of no other Gospel than that of the Egyptians, and Clement of Alexandria, who quotes three passages from it, and refutes the theories certain heretics of his time derived from them. The second Epistle of St. Clement of Rome is a Judaizing work, as Schneckenburg has proved incontestably.(379) It is sufficient to remark that the Chiliast belief which transpires in more than one place, the analogy of ideas and of expressions which it bears to the Clementine Homilies, and finally the selection of Clement of Rome, a personage as dear to the Ebionites as the apostles James and Peter, to place the composition under his venerated name, are as many indications of the Judaeo‐Christian character and origin of this apocryphal work.