In showing how much John was opposed to Paul on the question of Gentile Christians observing Jewish rites, he says, "_Allusion is undoubtedly made to Paul in the Epistle to the Churches_, in the Apocalypse;" and, "_It is clear that Paul is referred to in the address to the Church of Ephesus_." The first passage is Rev. ii. 2, "_I know thy works and thy patience, ... and how thou hast tried them which say they are apostles and are not, and hast found them false_;" implying that John was so opposed to Paul as to deny his being an apostle, which is grossly improbable.[28] But the full absurdity of the idea is more manifest in the next quotation from Rev. ii. 14: "But I have a few things against thee because thou hast there them that hold the doctrine of Balaam, who taught Balak to cast a stumbling-block before the children of Israel, to eat things sacrificed unto idols," _&c._ It would not have answered his purpose to finish the sentence, so he stops at the word "idols," and puts "_&c._" When I mention that the words which are represented by the "_&c._" are "_and to commit fornication_," you will agree with me, that not only is the idea of John saying that Paul had taught the Christians at Pergamos to sin in this respect the climax of absurdity, but that an author who quotes so unfairly, and reasons so strangely, is not to be implicitly trusted, nor his conclusions accepted. He has adopted the erroneous notion of Baur, the late eminent Professor of Theology at Tübingen, and other German writers, that the difference between the Jewish and Christian converts, in reference to circumcision and other Jewish observances, amounted to a party contest, which caused Paul and Peter and James to be seriously at variance. Now we know the facts of the temporary disagreement, and they certainly do not justify such a conclusion. The hypothesis of such a Pauline and a Petrine contest needs only to be brought into contact with the letters of Paul, in which he refers frequently to the Gentile Churches sending help to the Jewish church at Jerusalem, and it is at once exploded. He tells the Galatians how it was arranged at Jerusalem, after the matters in dispute had been discussed, that he and Barnabas, receiving the right hand of fellowship, should go to the heathen, and James, Peter, and John to the circumcision; only the latter stipulated that the poor at Jerusalem were to be remembered, which Paul says, "I was forward to do." And he instructs the Corinthians in his first epistle as to their collections on the first day of the week before he came, that their liberality might be ready to send to the poor saints at Jerusalem. There is here the very opposite of such extreme hostile and disgraceful party feeling as must have existed if John could indulge in such language regarding Paul as our author attributes to him. There were false men, such as Simon the sorcerer; false apostles, such as Paul alludes to; and corrupters of