Let us consider the condition of affairs now (A.D. 50-60) in relation to that which obtained in Justin’s time, a century later.  It is plain that the Nazarenes—­presided over by James, “the brother of the Lord,” and comprising within their body all the twelve apostles—­belonged to Justin’s second category of “Jews who observe the Law, believe Jesus to be the Christ, but who insist on the observance of the Law by Gentile converts,” up till the time at which the controversy reported by Paul arose.  They then, according to Paul, simply allowed him to form his congregations of non-legal Gentile converts at Antioch and elsewhere; and it would seem that it was to these converts, who would come under Justin’s fifth category, that the title of “Christian” was first applied.  If any of these Christians had acted upon the more than half-permission given by Paul, and had eaten meats offered to idols, they would have belonged to Justin’s seventh category.

Hence, it appears that, if Justin’s opinion, which was probably that of the Church generally in the middle of the second century, was correct, James and Peter and John and their followers could not be saved; neither could Paul, if he carried into practice his views as to the indifference of eating meats offered to idols.  Or, to put the matter another way, the centre of gravity of orthodoxy, which is at the extreme right of the series in the nineteenth century, was at the extreme left just before the middle of the first century, when the “sect of the Nazarenes” constituted the whole church founded by Jesus and the apostles; while, in the time of Justin, it lay mid-way between the two.  It is therefore a profound mistake to imagine that the Judaeo-Christians (Nazarenes and Ebionites) of later times were heretical outgrowths from a primitive universalist “Christianity.”  On the contrary, the universalist “Christianity” is an outgrowth from the primitive, purely Jewish, Nazarenism; which, gradually eliminating all the ceremonial and dietary parts of the Jewish law, has thrust aside its parent, and all the intermediate stages of its development, into the position of damnable heresies.

Such being the case, we are in a position to form a safe judgment of the limits within which the teaching of Jesus of Nazareth must have been confined.  Ecclesiastical authority would have us believe that the words which are given at the end of the first Gospel, “Go ye, therefore, and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Ghost,” are part of the last commands of Jesus, issued at the moment of his parting with the eleven.  If so, Peter and John must have heard these words; they are too plain to be misunderstood; and the occasion is too solemn for them ever to be forgotten.  Yet the “Acts” tells us that Peter needed a vision to enable him so much as to baptize Cornelius; and Paul, in the Galatians, knows nothing of words which would have completely borne him out as against those who, though they heard, must be supposed to have either forgotten, or ignored them.  On the other hand, Peter and John, who are supposed to have heard the “Sermon on the Mount,” know nothing of the saying that Jesus had not come to destroy the Law, but that every jot and tittle of the Law must be fulfilled, which surely would have been pretty good evidence for their view of the question.