The Church at Jerusalem under Mark was, to the Nazarene, alien; its bishop an intruder. To the Nazarene, the memory of Paul was still hateful. The Clementine Recognitions speak of him with thinly‐disguised aversion, and tell of a personal contest between him, when the persecutor Saul, and St. James their bishop, and of his throwing down stairs, and beating till nearly dead, the brother of the Lord. In the very ancient apocryphal letter of St. Peter to St. James, belonging to the same sect, and dating from the second century, Paul is spoken of as the “enemy preaching a doctrine at once foolish and lawless.”(68) The Nazarene Christians, as Irenaeus and Theodoret tell us, regarded him as an apostate.(69) They would not receive his Epistles or the Gospel of St. Luke drawn up under his auspices. In the Homilies, St. Peter is made to say: “Our Lord and Prophet, who hath sent us, declared that the Wicked One, having disputed with him forty days, and having prevailed nothing against him, promised that he would send apostles among his subjects to deceive. Wherefore, above all, remember to shun apostle or teacher or prophet who does not first accurately compare his preaching with [that of] James, who was called the Brother of my Lord, and to whom was entrusted the administration of the Church of the Hebrews at Jerusalem. And that, even though he come to you with credentials; lest the wickedness which prevailed nothing when disputing forty days with our Lord should afterwards, like lightning falling from heaven upon earth, send a preacher to your injury, preaching under pretence of truth, like this Simon [Magus], and sowing error.”(70) The reader has but to study the Clementine Homilies and Recognitions, and his wonder at the silence of Josephus and Justus will disappear. Those curious books afford us a precious insight into the feelings of the Nazarenes of the first and second centuries, showing us what was the temper of their minds and the colour of their belief. They represent St. James as the supreme head of the Church. He is addressed by St. Peter, “Peter to James, the Lord and Bishop of the Holy Church, under the Father of all.” St. Clement calls him “the Lord and Bishop of bishops, who rules Jerusalem, the Holy Church of the Hebrews, and the Churches everywhere excellently founded by the providence of God.” Throughout the curious collection of Homilies, Christianity is one with Judaism. It is a reform of Mosaism. It bears the relation to Judaism, that the Anglican Church of the last three centuries, it is pretended, bears to the Mediaeval Church in England. Everything essential was retained; only the traditions of the elders, the glosses of the lawyers, were rejected.