The Acts of the Apostles is hardly a very trustworthy history; it is certainly of later date than the Pauline Epistles, supposing them to be genuine.  And the writer’s version of the conference of which Paul gives so graphic a description, if that is correct, is unmistakably coloured with all the art of a reconciler, anxious to cover up a scandal.  But it is none the less instructive on this account.  The judgment of the “council” delivered by James is that the Gentile converts shall merely “abstain from things sacrificed to idols, and from blood and from things strangled, and from fornication.”  But notwithstanding the accommodation in which the writer of the Acts would have us believe, the Jerusalem Church held to its endeavour to retain the observance of the Law.  Long after the conference, some time after the writing of the Epistles to the Galatians and Corinthians, and immediately after the despatch of that to the Romans, Paul makes his last visit to Jerusalem, and presents himself to James and all the elders.  And this is what the Acts tells us of the interview:—­

And they said unto him, Thou seest, brother, how many thousands [or myriads] there are among the Jews of them which have believed; and they are all zealous for the law; and they have been informed concerning thee, that thou teachest all the Jews which are among the Gentiles to forsake Moses, telling them not to circumcise their children, neither to walk after the customs. (Acts xxi. 20, 21.)

They therefore request that he should perform a certain public religious act in the Temple, in order that

     all shall know that there is no truth in the things whereof they
     have been informed concerning thee; but that thou thyself walkest
     orderly, keeping the law (ibid. 24).[50]

How far Paul could do what he is here requested to do, and which the writer of the Acts goes on to say he did, with a clear conscience, if he wrote the Epistles to the Galatians and Corinthians I may leave any candid reader of these epistles to decide.  The point to which I wish to direct attention is the declaration that the Jerusalem Church, led by the brother of Jesus and by his personal disciples and friends, twenty years and more after his death, consisted of strict and zealous Jews.

Tertullus, the orator, caring very little about the internal dissensions of the followers of Jesus, speaks of Paul as a “ringleader of the sect of the Nazarenes” (Acts xxiv. 5), which must have affected James much in the same way as it would have moved the Archbishop of Canterbury, in George Fox’s day, to hear the latter called a “ringleader of the sect of Anglicans.”  In fact, “Nazarene” was, as is well known, the distinctive appellation applied to Jesus; his immediate followers were known as Nazarenes; while the congregation of the disciples, and, later, of converts at Jerusalem—­the Jerusalem Church—­was emphatically the “sect of the Nazarenes,” no more, in itself, to be regarded as anything outside Judaism than the sect of the Sadducees, or that of the Essenes[51].  In fact, the tenets of both the Sadducees and the Essenes diverged much more widely from the Pharisaic standard of orthodoxy than Nazarenism did.