"wisdom from above." The believer sees the mark of his Redeemer's blood upon the forehead of every son of Adam, and the evil spirit of revenge flees away when he sees the token of Redemption. Whether St. Paul's epistle to the Galatians was written in A.D. 52, or in A.D. 53, or in A.D. 54, or in A.D. 56, or in A.D. 58; whether it were written at Ephesus or at Corinth, or whether it were St. Paul's earliest production-in whatever manner such questions may be decided, this epistle contains such instruction in righteousness, such statements concerning the faith in Christ, such overthrow of ceremonies and rites from whatever source derived, that I must regard the epistle as the merciful gift of God to all true believers in the Gospel of Christ, which is the power of God unto salvation to every one who believeth, and of which gospel no true believers are ashamed. The building up of believers in their most holy faith and practice must be the result of a careful study of this epistle. X. Ephesians, A.D. 64.-St. Paul wrote this epistle from Rome to the Church at Ephesus, in the early part of his imprisonment, for he does not mention any hope of his speedy release. The epistle may have been written in A.D. 63, or in A.D. 64, either soon after his arrival in Rome, or perhaps in the end of the first year after his arrival. This epistle contains no censure upon the Ephesians, and no complaint against them. Ephesus was a famous city of Ionia, in Asia Minor. It was the metropolis, the mother city, or chief city of that part of Asia Minor. The epistle was sent by St. Paul from Rome by Tychicus. XI. Philippians, A.D. 64.-St. Paul is supposed to have written his epistle to the Philippians from Rome in the latter part of his imprisonment in Rome, A.D. 64-65. Epaphrodītus, an elder in the Church of Philippi, carried this letter to Philippi on his return from Rome. He had been sent by the Church at Philippi to Rome to visit St. Paul, and to carry their contributions towards the support of Paul, the prisoner. Epaphroditus had been sick during his stay at Rome. In this epistle there is no complaint against the Church at Philippi. There is great encourage ment. XII. Colossians, A.D. 64.-Colosse was a city of Phrygia, in Asia Minor. It was situated on the river Lycus (where the Lycus fell into the Meander), at an equal distance from Laodicea and from Hierapolis. These three cities were destroyed by an earthquake about one year after the date of St. Paul's epistle to the Colossians, and in the ninth year of the reign of the emperor Nero. St. Paul wrote this epistle during his first imprisonment at Rome. Epaphras was sent by the Church at Colosse to Rome to visit St. Paul. Epaphras was imprisoned at Rome in consequence of his zeal in preaching the gospel. Tychicus and Onesimus carried St. Paul's letter to Colosse. Some fix the date of this epistle, A.D. 62. XIII. First Thessalonians, A.D. 54.-Thessalonica was a daughter of Philip, king of Macedon, and a sister of Alexander the Great. She was the widow of Cassander. Her husband is supposed to have given her name to this city, in which St. Paul founded a Christian Church, to which he wrote the two epistles which bear the name of the people of Thessalonica. He is supposed to have written this epistle, and the following epistle to the Thessalonians from Corinth, whilst he resided in Corinth in company with Aquila and Priscilla for one year and a half in his first missionary tour in Europe, which was his second general missionary tour. Philip, king of Macedon, called his daughter Thessalonīca from a victory (vikn) which he obtained over the Thessalians. In this first epistle to the Thessalonians, St. Paul writes concerning our Lord's coming to judge the world. He warns the Thessalonian Christians to prepare for that awful day of judgment. This city was at first called Thermæ. It was situated on the Thermaic Gulf. Its commerce was great. The traders from the neighbouring territories resorted to this city. The people from the islands of the Mediterranean Sea, and from the seaports of that sea, visited Thermæ, or Thessalonica, for purposes of business, or of pleasure, or of commerce. Therefore, St. Paul writes thus (1st Thes. i. 8):-" For from you sounded out the word of the Lord, not only in Macedonia and Achaia, but also in every place your faith to Godward is spread abroad. So that we need not to speak anything." XIV. Second Thessalonians, A.D. 54.-St. Paul wrote this second epistle to the Thessalonians from Corinth, immediately after he had heard that his first epistle had been received by the Church in Thessalonica. The Thessalonians had fallen into an error respecting our Lord's coming to judge the world, mentioned in St. Paul's first epistle. In this second epistle St. Paul corrects their error. They imagined, by misinterpreting St. Paul's words, that our Lord's coming to judge the world was at hand. St. Paul, in his second epistle, shews to them that this cannot be, since many things of great moment must come to pass in the world before that great and terrible day of the Lord can come. That, as every man's death is to him the coming of the Lord, so every man should prepare to die in the Lord. The apostles always exhorted to prepare for the coming of the Lord, though never for death. The coming of the Lord may be considered as their expression for death. Our Lord had instructed them to speak thus when he assured them that he went away to prepare places for them; that he would come again and take them to himself; and that where he was his servants also should be. XV. First Timothy, A.D. 65.-There seems to be great uncertainty as to the place in which St. Paul wrote this epistle. He may have written it A.D. 65, two years after his first imprisonment had ended. From ver. 13 of the first chapter of his first epistle to Timothy, we may suppose that St. Paul, after his release from his first imprisonment, had revisited all the Churches in Asia and in Europe. In this, his last missionary tour, in which Luke was not St. Paul's companion and historian, the apostle, whilst visiting some town or city, may have written this first epistle to Timothy, "I give to thee charge, in the sight of God, who quickeneth all things, and before Jesus Christ, who, before Pontius Pilate, witnessed a good confession, That thou keep the commandment without spot, unrebukeable, until the coming of our Lord Jesus Christ.""-1st Tim. vi. 13,14. At the close of our authorised version are these words, "The first to Timothy was written from Laodicea, which is the chiefest city of Phrygia Pacatiana." But this cannot be true if Laodicea, Colosse, and Hierapolis had been destroyed by an earthquake before St. Paul (a year before) left Rome, when he was released from his first imprisonment. St. Paul's first imprisonment ended A.D. 63. His second imprisonment commenced A.D. 66. XVI. Second Timothy, A.D. 66.-This second epistle to Timothy was written during St. Paul's second imprisonment in Rome, A.D. 66. In this epistle St. In this epistle St. Paul manifests the same zeal which characterises his first epistle to Timothy, and which appears as the great and leading character of his life. This second epistle was written soon after the first was written. The first gives evidence of St. Paul's freedom. The second epistle gives evidence of St. Paul's imprisonment, and approaching violent death. Paley and Macknight agree in the opinion that this second epistle to Timothy was written during St. Paul's second imprisonment in Rome, A.D. 66. In his first and second epistles St. Paul uses the most solemn entreaties to Timothy to urge him to diligence in keeping the faith, and in saving his own soul, as well as the souls of the people over whom he presided. The study of these two epistles, the careful and prayerful reading of them daily, may be considered as a duty amply rewarded by the great profit to the mind of the student arising out of the exercise in which he would engage. This may be considered as the opinion of almost every good minister of the gospel. Read the epistle to Titus consecutively with the two epistles to Timothy, at the rate of one chapter daily, the labour will be found to be small; the profit will be found to be great. XVII. Titus, A.D. 65.-Then fourteen years after -after his return to Jerusalem, after his conversion and his three years' residence in Arabia, and after his escape from Damascus, when he was let down by the wall in a basket.-(Gal. ii. 1., A.D. 52. Acts ix. 25. 2nd Cor. xi. 33). (a.) "Then the disciples took him by night and let him down by the wall in a basket." (b.) In Damascus, the governor, under Arětas, the king, kept the city of the Damascenes with a garrison, desirous to apprehend me; and through a window, in a basket, was I let down by a wall, and escaped his hands." These passages, the first by St. Luke, the second by St. Paul himself, show undesigned coincidence, and form a new source of evidence to the truth of revealed religion. The word "after" has suggested this inquiry. An examiner would do his duty by asking these questions suggested by the word "after," and by requiring these answers. In this manner have I treated the word "after," with the design of preparing the student to give the required answers. I refer to Paley's treatise on "the Undesigned Coincidences." I now return to the words, "Then, fourteen years after, I went up to Jerusalem in company with Barnabas, and took Titus with me also.". Gal. ii. 1-3. "But neither Titus, who was with me, being a Greek (and brought up in heathenism), was compelled to be circumcised." Titus was neither a Jew nor a proselyte of justice. "Did Titus make a gain of you? Walked we not in the same spirit? Walked we not in the same steps?"-2nd Cor. xii. 18. "To Titus, mine own son (yvηów Tekvw), after the common faith." -Titus i. 4. Titus accompanied Paul and Barnabas when they went up to Jerusalem from Antioch in Syria to consult the brethren upon the question by which the church in Antioch had been troubled: "Whether Gentiles, when converted to Christianity, could be saved without obedience to the ceremonial law of Moses ?"-Acts xv. The council at Jerusalem decided in favour of the Gentiles. The old ceremonial law of Moses was not binding on the disciples of Christ. James "the Less was president of the council. This is an important history of Titus. He was a Greek, a perfect heathen on the father's and on the mother's side. Therefore he was not circumcised. Titus was appointed by St. Paul to preside over the church in Crete, before the apostle's first imprisonment in Rome. This epistle may have been written, A.D. 65, about the time in which the first epistle to Timothy was written. This epistle may be considered as a peculiar treasure in the studies of him who seeks to be a useful minister of the Gospel of Christ : Κρήτη τισ γαϊ' εστὶ, μέσῳ ἐνὶ οἴνοπι ποντω, Homer's Od., Bk. 19, v. 172-180. Homer, in the nineteenth book of his Odyssey, v. 172-180, represents his hero Ulysses as giving this description of Crete: "Crete is a certain land in the middle of the dark sea, beautiful and fertile, washed by the ocean's circling waves-πерiррутоσ—and in it are many men, innumerable, and ninety cities. But the other language of other men is mixed. Indeed, in Crete are Greeks, and in Crete are magnanimous native Cretans, and in Crete are Cydons, and the Tρixaïkeσ-warlike Dorians, and the noble Pelasgi. But in these there is a great Cnossus; and there Minos the great companion (oapuino-confabulator) of the great Jupiter reigned during nine years— 'Evvéopoo, the father of my father the magnanimous Deucalion."-(Epippuтоσ · -sea-girt.) Ernesti has, Toto-those. Dindorf has, Toi-it. XVIII. Philemon, A.D. 64.—In Col. iv. 9, St. Paul writes that he had sent Onesimus, whom he calls a beloved brother, in company with Tychicus, to Colossè, with the epistle to the church in that city. This fixes the date of the epistle to Philemon to A.D. 64. Onesimus was a slave who had run away from his master Philemon. St. Paul, being a prisoner in Rome, was visited by Onesimus, and was made instrumental in the conversion of Onesimus. St. Paul wrote this epistle to Philemon to persuade him to forgive his slave, now converted to Christianity. This epistle is an example of elegant epistolary correspondence. It surpasses the following elegant epistle of Horace: AD CLAUDIUM NERONEM. Quanti me facias: nam cum rogat et prece cogit, To Claudius Nero.-Ep. ix. Lib. i.—Horace. In truth, Claudius Septimius alone understands how much you value me; for when he begs, and by prayer compels, to wish that I may endeavour to praise and command him to you as one worthy of the mind and house of Nero, choosing honourable things, when he thinks that I perform the duty of a more intimate friend (with you), what influence I may have (quid possim) he sees and knows better than I myself (know). Indeed, I have said many things why I should go away excused. But I feared that I might be thought to have feigned my influence (with) you) less (than it is) (minora); a dissembler of mine own power, procuring advantage (commodus) for myself alone. So I, flying from the disgraces of a greater fault, have descended to the rewards of city impudence. But if you praise shame (modesty) laid aside at the commands of a friend, enrol him (as one) of your flock, and believe him to be brave and good. I quote from Sallust an example of elegant letter writing: L. Catalina. Q. Catulus S. xxxv. “Egregia tua fides, re cognita divises grata michi in magnis meis periculis fiduciam commendationi meæ tribuit. Quamobrem defensionem in novo consilio non statui parare: satisfactionem ex nullâ conscientiâ de culpâ proponere decrevi, quam (me Dius fidius) veram licet cognoscas. Injuriis contumeliis que concitatus, quod fructu laboris industriæque meæ privatus, statum dignitatis non obtinebam, publicam miserorum causam pro mea consuetudine suscepi: non quin æs alienum meis nominibus possessionibus solvere possem, quum et alienis nominibus liberalitas Orestillæ suis filiæque copiis persolveret; sed, quod non dignos homines honore honestatos videbam, meque falsâ suspicione alienatum esse entiebiem; hoc nomine satis honestas pro meo casu spes reliquæ dignitatis conservandæ sum secutus. Plura cum scribere vellem, nunciatum est, mihi vim parari. Nunc Orestillam commendo, tuæque fidei trado; cam ab injuria defendas, per liberos tuos rogatus."Haveto, chapter xxxv. Lucius Catiline to Quintus Catulus. Health. XXX. Your excellent faith, the matter being known, has afforded to my commendation confidence agreeable in great dangers. Wherefore I have not determined to prepare a defence in my new design; I have decreed, from no consciousness of my fault, to lay before you a satisfactory reason, which (me Dius fidius-by Hercules) you may know to be true. Excited by injuries and contumelies, because deprived of the fruit of my labour and my industry, I did not obtain the state of dignity [the consulship], I undertook, according to my custom, the public cause of the wretched [profligates like himself]; not but I could pay my debts upon mine own recognizances from mine own possessions, when the liberality of Orestilla would have paid my debts upon the recognizance of others [his friends] out of her own and her daughter's resources (copiis); but, because I saw men honored not worthy of honor [Cicero and those of his party], and felt myself estranged by false suspicion; for this reason (hoc nomine) I have followed hopes of preserving my remaining dignity sufficiently honorable in my situation (pro meo casu). When I wished to write more, it was announced that violence was prepared for me. Now I commend Orestilla, and deliver her up to your faith; defend her from injury, entreated by the love which you bear to your children. (Per liberos tuos rogatus).-Haveto. More antiquo pro valeto. In the ancient manner for Valeto.-FAREWELL. XIX. Hebrews, A.D. 64.-This epistle has not the name of any person as its author. The internal evidence of the epistle fixes Paul as its author. St. Luke may have acted as St. Paul's amanuensis. The style of the composition may be considered as the style of the gospel according to St. Luke, and of the Acts of the Apostles. St. Luke, therefore, may have written the epistle to the Hebrews at St. Paul's dictation. The reasoning and the scriptural illustrations prove that St. Paul was the undoubted author of this epistle. Dean Swift learned that the Tale of a Tub, which did not bear the name of any author, was attributed to some person who seemed to rejoice in the honour paid to him, and which honour he did not honestly and openly disclaim. Dean Swift wrote his determination to eat the book, if the person, falsely supposed to be the author, would write one sentence equal to any one sentence in the Tale of a Tub. The challenge was, of course, never accepted. The supposed author ceased to rejoice in his unearned honours, and the real author was established in the minds of the readers of the Tale of a Tub-Jonathan Swift. Thus the reasoning and the scriptural illustrations in the epistle to the Hebrews prove that St. Paul was their author. The Greek composition may have been the work of St. Luke. St. Paul is supposed to have been in Rome, in his first imprisonment, when he dictated this epistle, whilst St. Luke, St. Paul's companion in adversity, wrote the epistle according to St. Paul's dictation. The design of this epistle is to save the Hebrew converts to Christianity from apostacy: "We are not of them who draw back unto perdition, but of them who believe to the saving of the soul." He proves the pre-existence and the deity of Christ: the incarnation: the sacrificial death: the one-offering of the Saviour, the Man Christ Jesus, an offering never to be repeated; the fact that the priesthood of Christ had a type in Melchisedec, who had, in his priesthood, no ancestors and no successors; and that the church, established by this great high-priest of our profession, was to remain immovable till the final judgment. "Wherefore, we, receiving a kingdom which cannot be moved, let us have grace (xapiv) whereby we may serve God acceptably, with reverence and godly fear, for our God is a consuming fire.” He reminds them of Mount Sinai and the wilderness. The argument of St. Paul against apostacy is stated in the commencement of this epistle in the following words: "How shall we escape, if we neglect so great a salvation?"—Heb. ii. 3. The superiority of the Christian church to the Mosaic church is described in the twelfth chapter of this epistle, beginning at the eighteenth verse, and ending at the last words of the chapter. In this twelfth chapter, Christ is described as sanctifying his people with his own blood; and, like to the victims offered in sacrifice under the law, which were burnt without the camp, so Christ suffered without the gate. The exhortation is, to go forth to him without the camp, bearing his reproach. For here we have no continuing city, "but we seek one to come."-Hebrew xiii. 12-13. By him, let us offer unto God continually the sacrifice of praise, that is, the fruit of our lips, giving thanks to his name."—v. 14. 66 Dr. Adam Clarke, in his introduction to the epistle to the Hebrews, quotes Dr. Lardner's discussion of the question, "Who was the author of the epistle to the Hebrews?" At the close of this discussion, I find these words of Dr. Lardner, which express his conviction that St. Paul was the author : "That this epistle was written at Rome, or in Italy soon after Paul had been released from his confinement at Rome, in the beginning of the year 63. And I suppose it to be the last written of all St. Paul's epistles which have come down to us, or of which we have any knowledge."--Dr. Lardner's Works, v. 6, p. 381. The seven Catholic or general Epistles, written by (1) James, (2) Peter, (3) John, and (4) Jude. XX. The General Epistle of St. James, A.D. 60.-The author of this epistle is generally believed to be James the Less, who, from the first, presided over the church at Jerusalem. He is supposed to have written this epistle to the twelve tribes scattered abroad throughout the world. Perhaps this is the earliest. Perhaps this is the earliest writing in the New Testamint. The style is that of a Jewish prophet. The matter is adapted to persons not perfectly instructed in the doctrines of christianity. The apostle knew to whom he wrote, and therefore fed them with spiritual food suited to their condition I fear that I cannot bring my mind to form and adopt the opinion that this epistle was ever intended for christians. I believe that the early date of this epistle may be the correct date. Even then, A.D. 33, 34, not long after the ascension of our Lord, treasonable intentions were manifested by the Jews. The spirit of rebellion against the Roman Government, struggled for expression in the whole Jewish nation. The commercial enterprise of the cunning descendents of the wily Jacob-the supplanter, the heel-catcherled them to travel into all parts of the civilized world. They found their own countrymen, their synagogues, and their proseuchoe wherever they went. They had a clear and open field in which to sow sedition They acted with violence toward the heathen, when opportunity presented itself. The Roman Government wished to conciliate the Jewish people. author of this epistle, whether James the Less er some person unknown, may have written for the purpose of suppressing the feelings which, if not restrained, must stimulate the maddened nation into rebellion. I feel inclined, therefore, to believe that the author of this epistle designed to render essential service, politically and religiously, to the Jews and to the Romans. I am persuaded that this is the key to all the difficulties in this confessedly difficult epistle. The son of Alphæus, James the Less and James the Just, the Lord's brother, are the names given to one and the same person: The 1. Mark xvi. 40: "There were also women looking on afar off, among whom was Mary Magdalene, and Mary the mother of James the Less and of Joses; and Salomé.' 2. John xix. 25: "Now there stood at the cross of Jesus, his mother, and his mother's sister, Mary, the wife of Cleophas (Cleopas), and Mary Magdalene." 3. 1 Cor. xv. 7: "After that he was seen of James, then of all the apostles." 4. Gal. 1. 19: “But other of the apostles saw I none, save James, the Lord's brother." 1. Mark.-Calmet is of opinion that "the gospel of Mark is an abridgment of that by Matthew. The origin of Mark's gospel forms an interesting subjet of inquiry. We have seen that some of the anciens were of opinion that it was written under the directic of Peter; but the grounds of this opinion are ascertained. If Mark were son to that Mary (Ara xii. 12) who resided at Jerusalem, and whose house was the resort of the faithful, he must have know many things which passed at Jerusalem, as well as Peter himself knew. He must also have been suiciently versed in the Syriac language, and able: make use of whatever materials for true history we in circulation, which probably were many, thoug incomplete, while he would receive others from Pete It appears from his history, that Mark was mu engaged in journeying, sometimes with or for Bara bas, at other times with or for Paul, and with or in Peter also. It is probable that he composed his gospel at intervals of such journeys, as Luke also did; and he is no more an epitomiser of Matthew than Luke is, with whom he agrees in many particulars." Mr. Taylor observes: "We see no reason why Mark may not also avail himself of such written information as was extant at the time: such, for instance, as Matthew's Gospel in Syriac, and also in Greek. This would account for the verbal resemblance observed between some parts of Matthew and some parts of Mark; while elsewhere, Mark might adhere to such facts as he had collected, and to such expressions as he had adopted. To have exchanged these for others, when the histories were the same, would have answered no valuable purpose."-Calmet, D. 2. Cleophas, or Cleopas.-"According to Eusebius and Epiphanius, was brother of Joseph, both being sons of Jacob. He was the father of Simeon, bishop of Jerusalem, of James the Less, of Jude, and of Joseph or Joses. Cleopas married Mary, sister of the virgin (Strange, two Marys! of the same father and mother), so that he was uncle to Jesus Christ. He, his wife and sons, were disciples of Christ. But Cleopas did not sufficiently understand what Jesus had so often told to his disciples, that it was expedient he should die, and return to the Father. Having beheld our Saviour expire on the cross, he lost all hope of seeing the kingdom of God established by him on earth. But, going to Emmaus with another disciple, they were joined by our Lord, who accompanied them, and, on his breaking bread, they recognised him."-Luke xxiv. 13 to the end.-Calmet. 3. James the Less.-Josephus, Antiq. lib. xx. cap. 8, states, "that James the Less, the Just, was put to death by order of Ananus the high-priest, who was a Sadducee, and of a haughty and cruel disposition. Other persons were accused, in company with James, as transgressors of the law of [Moses], by Ananus, and were by him sentenced to be stoned to death. Josephus calls James the brother of Christ. It is thought that these words may fix the date of the epistle of James to A.D. 63." "Lardner and others think that these words are an interpolation; in fact, that Josephus never wrote them, and that some copyist introduced them into the text, or interpolated them." The ancient Christian writers gave a different account of the death of James. They stated that he was killed, not in consequence of a judicial trial, but in a popular tumult, the occasion of which Eusebius thus explains (Ec. Hist. Bk. ii. c. 23): "When Paul had appealed to Cæsar, and had been sent to Rome by Festus, the Jews, who had aimed at his death, being disappointed in that design, turned their rage against James, the Lord's brother, who had been appointed by the apostles Bishop of Jerusalem." Lardner conjectures that "the death of James was partly occasioned by the offence taken at his epistle, in which are not only sharp reprehensions of the unbelieving Jews for the crimes committed by them, but also affecting representations of the dreadful calamities coming upon them." The date of this epistle is, therefore, A.D. 62, or A.D. 61, a short time before the death of its author, James the Less. This is Lardner's opinion. But Mill and Fabricius think it was written, A.D. 60. I recommend Dr. Macknight's Commentary on the Epistles to every young man at school, in the university, or in the ministry of the Word. I have been thus particular in the account of the death of James the Just, and also called the Less, because, in an uproar among the working classes in South Lancashire, A.D. 1838, a sermon was preached by Dr. Molesworth, Vicar of Rochdale, from a text selected from the epistle of St. James. The people listened to the sermon with great attention, and became deeply affected when they learned that, from the first, the people, when discontented and excited, have murdered their best friends. The people, in excitement, killed "James the Less," whom they had been accustomed to call James the Just. After the lapse of many years, some popular disturbance arose in the parish of Radcliffe. The Rector of Radcliffe, Mr. Miln, preached a wise and excellent sermon. One of the people gave to me this information. I either read the sermon or listened to some one giving a full account of it. I recognized the sermon of Dr. Molesworth. The young student may go and do likewise, or may go and learn to do likewise. XXI. The First Catholic or General Epistle of St. Peter, A.D. 60.-Dr. Lardner and Professor Michaelis have done much to remove several difficulties connected with-1. The person of St. Peter; 2. The people to whom he wrote; 3. The places of their dispersion; 4. And the time of writing. Symeon, Simon, surnamed Cephas, Petros, Petra, signifying a stone, or a fragment of a rock. Peter was so named by our Lord, because he had confessed the truth concerning our Lord. Upon this confession our Lord declared that he built his Church, and that the gates of hell, or the numerous ways of death which persecution might employ against believers, should not prevail against his Church, that is, against believers in him who might compose his Church. Peter, and Andrew his brother, were in stated attendance on Jesus. Their father, Jonas, appears to have been dead. There is no mention of him as there is of Zebedee, the father of James and John, and the husband of Salome, their ambitious mother. The ruins of the ancient Babylon are considered to have been, for many generations, the seat of a considerable number of inhabitants. St. Peter ministered to those Jews and Gentiles who formed the first Christian churches in Babylon, and in the countries of Asia Minor, and of parts of the old Assyrian empire. Seleucus, one of Alexander's successors, gave his own name to many cities which he built. Some think that St. Peter's Babylon had the name Seleucia. Some say (1) Babylon was in Assyria; (2) Babylon was in Egypt; (3) St. Peter writes Babylon figuratively, for (1) Jerusalem; (2) for Rome. These opinions serve to prove the first opinion to be valuable |