Christianity is never mentioned by name. A believer is called, not a Christian, but a Jew. Clement describes his own conversion: “I betook myself to the holy God and Law of the Jews, putting my faith in the well‐ assured conclusion that the Law has been assigned by the righteous judgment of God.”(71) Apion the philosopher, is spoken of as hating the Jews; the context informs us that by Jews is meant those whom we should call Christians. Moses is the first prophet, Jesus the second. Like their spiritual ancestors the Essenes, the Nazarenes protested that the Law was overlaid with inventions of a later date; these Jesus came to efface, that he might re‐edit the Law in its ancient integrity. The original Law, as given by God and written by Moses, was lost; it was found again after 300 years, lost again, and then re‐written from memory by Ezra. Thus it came to pass that the Old Revelation went through various editions, which altered its meaning, and left it a compound of truths and errors.(72) It was the mark of a good and wise Jew, instructed by Jesus, to distinguish between what was true and what was false in the Scriptures. Thus the Nazarene thought himself a Hebrew of the Hebrews, as an Anglican esteems himself a better Catholic than the Catholics. The Nazarenes would have resented with indignation the imputation that they were a sect alien from the commonwealth of Israel, and, like all communities occupying an uneasy seat between two stools, were doubly, trebly vehement in their denunciation of that sect to which they were thought to bear some relation. They repudiated “Christianity,”(73) as a high Anglican repudiates Protestantism; they held aloof from a Pauline believer, as an English Churchman will stand aloof from a Lutheran. And thus it came to pass that the Jewish historians of the first century said nothing about Christ and the Church he founded. And yet St. Paul had wrought a work for Christ and the Church which, humanly speaking, none else could have effected. The Nazarene Church was from its infancy prone to take a low view of the nature of Christ. The Jewish converts were so infected with Messianic notions that they could look on Jesus Christ only as the Messiah, not as incarnate God. They could see in him a prophet, “one like unto Moses,” but not one equal to the Father. The teaching of the apostles seemed powerless at the time to lift the faith of their Jewish converts to high views of the Lord’s nature and mission. Their Judaic prejudice strangled, warped their faith. Directly the presence of the apostles was withdrawn, the restraint on this downward gravitation was removed, and Nazarenism settled into heresy on the fundamental doctrine of Christianity. To Gentiles it was in vain to preach Messianism. Messianism implied an earnest longing for a promised deliverer. Gentiles had no such longing, had never been led to expect a deliverer.