morals, such as the Nicolaitanes; so that there is not the slightest necessity to think of Paul and his dispute about Jewish rites, to make the words of the Apocalypse intelligible. [28] Paul was not living when John wrote the Apocalypse. Clement's letter, written from Rome to the Corinthians, probably about the year 94 or 95, supplies us with evidence as to the nature of the difference between Peter and Paul, as well as proves the epistle to be genuine. He says, "Do take up the writings of the blessed apostle. What did he say to you in the beginning of the Gospel? Truly, by Divine Inspiration, he gave you directions concerning himself and Peter and Apollos, because even then ye were splitting into parties. But your party spirit at that time had less evil in it, because it was exercised in favour of apostles of eminent holiness, and of _one_ much approved of by them. But now consider _who_ they are that have subverted you. These are shameful things, brethren, very shameful, that the ancient and flourishing Church of Corinth have quarrelled with their pastors, from a weak partiality for one or two persons." Clement contrasts the eminent holy Peter and Paul and Apollos with the persons who were subverting them, and the latter were undoubtedly the sort of false apostles that John alludes to in the Apocalypse. The evidence of the Second Epistle of Peter is not to be set aside because our author includes it among the questionable writings of the New Testament; and Peter there speaks of Paul as "our beloved brother, who according to the wisdom given him hath written unto you."[29] It is not convenient for such critics to allow the letter to be genuine, on account of this very passage. But there is ample proof, from internal evidence, as shown by Dr. Macnight, Dr. Blackwell, and Dr. A. Clarke, that it is a genuine letter. What a weak case he must have in hand who has to resort to such means to defend it! [29] 2 Pet. iii. 15. The foregone conclusion that miracles are incredible, hampers all the investigations of these German scholars, and compels them to resort to all sorts of conjectures and devices to account for things which, on the basis of Evangelical views, are neither mysterious nor inharmonious. If it be true of Germany that her ablest theologians are now exploding such fallacies, the argument of our author is one, the force of which is expended, a gun brought into the field of battle when the fight is nearly over. It may do some damage, but cannot affect materially the issue of the contest. The outspokenness of the sceptics has roused the believers, and the result, we cannot doubt, will be for the furtherance of the gospel.