g dead man to life at Ephesus.' Which miracle is also taken notice of by Sozomen, and Nicephorus, and may have been really done. But if we had had a more circumstantial history of it, and if it had been mentioned by some other early writers, beside Apollonius, it would have been more credible. 2. There was a book forged with the title of the Travels of Paul and Thecla by a presbyter, who was deposed for so doing, as related by Tertullian. Jerom says that he was a presbyter in Asia, and that he was convicted before St. John of being the author of it, and for that reason was deposed. Of this matter we have already spoken distinctly, and therefore refer to what was then said.' 3. It is also related of our apostle, that going to bathe at Ephesus, and perceiving that Cerinthus, or, as others say, Ebion, was already in the bath, he came out again hastily, and would not make use of the bath. The probability of which account was examined formerly.* 4. It is said that, by order of the emperor Domitian, St. John was cast into a caldron of boiling oil at Rome, and came out again without being hurt. The truth of which story likewise has been considered by us. 5. Polycrates, bishop of Ephesus in the latter part of the second century, says, that John was Christ's high priest, wearing on his forehead a golden plate: which account m has been considered, and the judgments of divers learned men upon it alleged. 6. Eusebius has a story, from a work of Clement of Alexandria, of a young man in a city of Asia, not far from Ephesus, who, after having been instructed in the christian religion, took to evil courses, and became profligate: but nevertheless was afterwards brought to repentance by our apostle. This account is inserted at large by Eusebius" in bis Ecclesiastical History. It has been repeated in like manner by Simeon Metaphrastes in his Life of St. John. Chrysostom has referred to it. It is also briefly told in the P Paschal Chronicle. I have already taken some notice of this story. S. Basnage thinks it to be a fable, or Soz. 1. 7. cap. 27. p. 750. See Vol. ii. p. 304, 305, 332. See Vol. ii. p. 287, note'. m See Vol. iv. p. 448, 449. n L. 3. cap. 23. г Niceph. 1. 4. cap. 25. • Ad Theodor. Laps. T. I. p. 31. ed. Bened. 9 See Vol. iv. as note m. P Chr. Pasch. p. 251. D. Apologo quam historia videtur esse propior-Ac sane nescimus, si vera historia est, cur Clemens μv08, fabulæ, nomen ipsi primum imposuerit. Fabula fuit ratione rei significantis, veritasque respectu rei significatæ, quæ mentibus feigned apologue, composed to convey useful instruction. Mr. Lampe is favourable to this history. And, perhaps, it may be true, abating some circumstances: which are not seldom added to such accounts, to render them the more entertaining. t 7. Jerom has given an account of St. John's method of preaching, when he was of a great age, and was not able to make a long discourse. This was taken notice of by us in a proper place: nor is the truth of it, though related by Jerom only, disputed, either by " Lampe, or Le Clerc. u V 8. It is generally supposed, that John is one of those apostles who lived a single life: it is said by * Tertulliau and Jerom; which last affirms, that ecclesiastical history assures us of it; and he makes it the ground of all the peculiar privileges of this apostle. 9. Another thing said of John, is, that he was banished into Patmos, an island of the Mediterranean sea, not far from the coast of Asia. And if he is the writer of the book of the Revelation, which we do not now dispute, the thing is unquestioned. But I have deferred the consideration of this particular till now, because learned moderns are not agreed about the time of it. V. I shall therefore first put down the accounts of ancient authors, and then observe the opinions of learned men of later times. Irenæus says of the Revelation, that it was seen no proponebatur, nempe eximii pastoris officium, ac vis pœnitentiæ. Non insolens erat antiquis, uti apologis ejusmodi ad informandos mores.-Si cui tamen placet de Joanne Clementis narrationem veram historiam esse, quia sic Veteribus visum, de hac re quidem contendere nolumus. Basn. ann. 97. Prolegom. 1. i. cap. v. num. iii.—ix. num. x. Vol. iv. p. 447. "Licet enim Hieronymus solus hujus narrationis auctor sit, nihil tamen occurrit, quod non cum more Joannis, ut cum ratione ecclesiæ ejus temporis, apprime convenit. Lamp. Proleg. l. i. cap. v. n. xi. H. E. ann. 99. num. i. Vid. Lamp. Proleg. 1. i. cap. i. num. xiii. * Joannes Christi spado. De Monog. cap. 17. p. 688. y Talem fuisse eunuchum, quem Jesus amavit plurimum, evangelistam Joannem, ecclesiasticæ tradunt historiæ: qui recubuit super pectus Jesu: qui, Petro tardius ambulante, elatus virginitatis alis cucurrit ad Dominum; qui in secreta divinæ se nativitatis immergens, ausus est dicere: In principio erat Verbum, &c. In Is. cap. LVI. tom. III. p. 410. Joannes vero noster, quasi aquila, ad superna volat, et ad ipsum Patrem pervenit, dicens: In principio erat Verbum, &c. Exposuit virginitas, quod nuptiæ scire non poterant. Et, ut brevi sermone multa comprehendam, doceamque, cujus privilegii sit Joannes, imo in Joanne virginitas, a Domino virgine, mater virgo virgini discipulo commendatur. Adv. Jovin. 1. i. T. IV. P. II. p. 169. Vid. et ad. Princip. Virg. ep. 96. [al. 16.] ib. p. 780. f. See Vol. ii. p. 181. long time ago, but almost in our age, at the end of the reign of Domitian.' And though Irenæus does not say that St. John was then in Patmos, yet since he supposeth him to be the person who had the revelation, he must have believed him to be then in Patmos, as the book itself says, ch. i. 9. a Clement of Alexandria, in his book, entitled, Who is the rich Man that may be saved, as cited by Eusebius, speaks of John's returning from Patmos to Ephesus, after the 'death of the tyrant:' by whom, it is probable, he means Domitian. 6 с Tertullian, in his Apology, speaks of Domitian as having banished some christians, and afterwards giving them leave to return home: probably intending St. John, and some others. In another work he says, that John having 'been sent for to Rome, was cast into a vessel of boiling oil, and then banished into an island;' in the time of Domitian, as is most probable. Origen, explaining Matt. xx. 23, says: James, d the 'brother of John, was killed with a sword by Herod. And ' a Roman emperor, as tradition teaches, banished John into the island Patmos for the testimony which he bore to the 'word of truth. And John himself bears witness to his banishment, omitting the name of the emperor by whom 'he was banished, saying in the Revelation: "I John, who also am your brother and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the 'isle of Patmos, for the word of God and for the testimony ' of Jesus Christ." And it seems, that the Revelation was seen in that island.' e Victorinus, bishop of Pettaw about 290, again and again says, that John was banished by Domitian, and in his reign saw the Revelation. Eusebius, giving an account of Domitian's persecution, says: In this persecution, as it is said, John, the apostle and evangelist, being still living, was banished into the island Patmos for the testimony of the word of 'God.' * Επειδη γαρ το τυραννε τελευτήσαντος, απο της Πατμο της νησε μετήλθεν εις την Εφεσον. κ. λ. Ap. Euseb. Η. Ε. I. 3. c. 23. p. 92. b Tentaverat et Domitianus, portio Neronis de crudelitate. Sed, qua et homo, facile cœptum repressit, restitutis etiam quos relegaverat. Apol. cap. 5. chabes Romam-ubi apo tolus Joannes, posteaquam in oleum igneum demersus, nihil passus est, in insulam relegatur. De Pr. Hær. cap. 36. p. 245. d Comm. in Matt. T. I. p. 417. Huet. • Και έοικε την αποκαλυψιν εν τη νησῳ τεθεωρηκεναι. Ibid. C. b 6 Epiphanius, as formerly shown, says: John prophesied in the isle of Patmos, in the reign of Claudius.' And in another place, then only referred to, he says: John ⚫ wrote his gospel in his old age, when he was more than ninety years old, after his return from Patmos, which was in the time of Claudius Cæsar.' k Jerom, in his book of Illustrious Men, as formerly cited, says: Domitian in the fourteenth year of his reign raising the second persecution after Nero, John was banished into the island Patmos, where he wrote the Revelation.' And in another work, also cited formerly, he says again; John was a prophet, as he saw the Revelation in the island Patmos, where he was banished by Domitian.' ་ m And I shall now transcribe below in his own words, without translating them, his comment upon Matt. xx. 23, where he speaks of St. John's having been banished into Patmos : but does not name the emperor, by whom he was banished. Sulpicius Severus says, that" John, the apostle and evangelist, was banished by Domitian into the island Patmos: where he had visions, and where he wrote the book of the Revelation.' Arethas in his commentary upon the Revelation, supposed to be written in the sixth century, says, upon the authority of Eusebius, that John was banished into Patmos by Domitian. Isidore, of Seville, near the end of the sixth century, says, Domitian P raised a persecution against the christians. In his time the apostle John having been banished into the ' island Patmos saw the Revelation." We may now make a remark or two. 1. All these testimonies are of use, whether they name the island where John was banished, or the emperor by whom h Vol. iv. p. 190. * Την επι Κλαύδιο γενομενην Καισαρος. Hær. 51. num. xii. * See Vol. iv. p. 446. m IP. 446, 447. Quæritur, quomodo calicem martyrii filii Zebedæi, Jacobus videlicet et Joannes, biberint; quum scriptura narret Jacobum tantum apostolum ab Herode capite truncatum, Joannes autem propriâ morte vitam finierit. Sed, si legamus ecclesiasticas historias, in quibus fertur, quod et ipse propter martyrium sit missus in ferventis olei dolium, et inde ad suscipiendam coronam Christi athleta processerit, statimque relegatus in Paimon insulam sit, videbimus, martyrio animum non defuisse, et bibisse Joannem calicem confessionis. Comm. in Matt. tom. IV. P. I. p. 92. n See Vol. iv. ch. cxx. 0 Εξορισον δε αυτον γενεσθαι εν Πατμῳ τη νησῳ ὑπο Δομετιανς, Ευσέβιος ὁ Παμφίλε εν τη χρονική αυτο βιβλιῳ παρατιθεται. Andr. in Apoc. ap. Ccum. tom. II. p. 654. D. P This Vol. p. 140. he was banished, or not. They all agree that St. John was sent thither by way of punishment, or restraint, for bearing witness to the truth: which confutes the opinion of Lightfoot, that John travelling in the ministry of the gospel, up and down, from Asia westward, comes into the isle Patmos, in the Icarian sea, an island about thirty miles compass: and there on the Lord's day he has these visions, and an angel interprets to him all he saw.' 2. All these writers, who mention the time of the Revelation, and of the banishment, say, it was in the time of Domitian, and that he was the emperor by whom St. John was banished except Epiphanius, who says it was in the time of Claudius. As he is singular, it should seem that he cannot be of any great weight against so many others. Nevertheless, as some learned men, particularly Grotius, have paid great regard to Epiphanius in this point, it is fit we should consider what they say. Says Grotius in a tract, entitled, A Comment upon divers Texts of the New Testament, relating to Antichrist: particularly upon the tenth verse of the seventeenth chapter of the Revelation: John' began to be illuminated with divine 'visions in the island Patmos, in the time of Claudius; 'which was the opinion of the most ancient christians. See Epiphanius in the heresy of the Alogians. Claudius, as we learn from Acts xviii. 2, "commanded all Jews to de'part from Rome." Under the name of Jews, christians also were comprehended, as has been observed by many learned men. And it cannot be doubted, but many 'governors of the Roman provinces followed that example. So therefore John was driven from Ephesus.' That argument was long ago examined by David Blondel, who says, 1. It is not true, that the most ancient writers said that St. John was sent into Patmos by Claudius. It is Epiphanius only who says so he is altogether singular. There are no ancients, either before or after him, who have said this. 2. As Epiphanius is singular, he ought not to be regarded. 3. There was no persecution of the christians in Harmony of the N. T. Vol. I. p. 341. Cœpit autem Joannes in Patmo esse, et Dei visis illuminari Claudii temporibus; quæ vetustissimorum christianorum est sententia, non Domitiani, ut volunt alii. Vide Epiphanium in Hæresi Alogorum. Claudius Judæos, sub quorum nomine tunc et christiani censebantur, ut multis viris doctis observatum est, Româ pepulerat, Act. xviii. 2. Quod exemplum non dubium est quin imitati sint multi præsides Romanarum provinciarum. Ita Epheso expulsus Joannes. Grot. Commentatio ad loca quædam N. T. quæ de Antichristo agunt, aut agere putantur. Opp. tom. III. • Des Sibylles, 1.2. ch. iii. p. 145-148, à Charenton. 1649. |