6 6 66 that passage, explaining Rev. vi. 12, 13, he says: Whatm is the opening of the sixth seal? It is the cross and death of the Lord, followed by his resurrection, desirable to all • faithful and understanding men. And lo, there was a great earthquake." Manifestly denoting, says he, the signs that happened during the crucifixion, the shaking of the earth, the darkness of the sun, the turning the moon into blood. For when it was full moon, being the fourteenth day, how was it possible, that the sun should be eclipsed by its interposition?' However, I must not conceal what he says afterwards, in another chapter of his" Commentary. He is explaining Rev. vii. 4-8.These, says he who instructs the evangelist, will not partake in the calamities inflicted by the Romans. For the destruction caused by the Romans had 'not fallen upon the Jews, when the evangelist received these instructions. Nor was he at Jerusalem, but in Ionia, where is Ephesus: for he stayed at Jerusalem no more 'than fourteen years. And after the death of our Lord's mother, he left Judea, and went to Ephesus: as tradition says: where also, as is said, he had the revelation of future 'things.' But how can we rely upon a writer of the sixth century for these particulars; that John did not stay at Jerusalem more than fourteen years: that he left Judea upon the death of our Lord's mother, and then went to Ephesus when we can evidently perceive from the history in the Acts, that in the fourteenth year after our Lord's ascension, there were no christian converts at Ephesus: and that the church at Ephesus was not founded by St. Paul, till several years afterwards? What avails it to refer to such passages as these? Which, when looked into and examined, contain no certain assurances of any thing. And Sir Isaac Newton himself says: It seems to me, that Peter and John stayed with their churches in Judea and Syria, till the Romans made war upon their nation, that is, till the 'twelfth year of Nero,' or A. D. 66. We proceed with this great man's arguments, who adds: With the opinion of the first commentators agrees the 'tradition of the churches of Syria, preserved to this day in the title of the Syriac version of the Apocalypse, which title is this: "The Revelation, which was made to John the m Τις δε ἡ λυσις της έκτης σφραγιδος; Ο σαυρός τε Κυρις και θανατος, οἷς ηκολέθησεν ή ευκταία πασι πιςοις τε και αισθητοις ανατασις. κ. λ. Cap. 18. p. 708. C. D. Cap. xix. p. 713, 714. n - αλλα προς Εφεσον μετατηναι αυτον λογος, καθ ̓ ἦν, ὡς ειρηται. κ. λ. Ibid. p. 714. in. PAs before, p. 243. P. 236, 237. 'evangelist by God in the island Patmos, into which he was banished by Nero Cæsar." But how comes it to pass, that the tradition of the churches of Syria is alleged here, when the Apocalypse was not generally received by them? Moreover in the titles of the books of the New Testament received by them, there are manifest errors. Nor can we say when the Syriac version of the Apocalypse was made: nor is it impossible that the authors of that title might mean Domitian by Nero. It is not a greater error, than that of supposing the epistle of James to have been written by James the son of Zebedee. Again, says the celebrated Newton: The same is con'firmed by a story told by Eusebius out of Clemens Alexandrinus, and other ancient authors, concerning a youth, 'whom St. John, some time after his return from Patmos, 'committed to the care of the bishop of a certain city. This is a story of many years, and requires, that John 'should have returned from Patmos rather at the death of Nero, than at that of Domitian.' 6 But, first, if this be only a feigned story, or apologue, as some have thought, contrived to convey moral instruction; circumstances ought not to be strained, nor the truth of history be founded upon it. Secondly, we must take the story, as it is related by Clement, and other ancient authors. Clement placeth it after the death of the tyrant, by whom John had been banished: and Eusebius" supposeth him to mean Domitian. Thirdly, if St. John lived in Asia two, or three, or four years after his return from Patmos, that is time enough for the events of this story. 6 Sir Isaac adds in the same place: And John in his old age was so infirm, as to be carried to church, dying above ninety years old: and therefore could not be then sup'posed able to ride after the thief.' Nevertheless in the original account, which we have of Ad Neronis imperium hoc exilium Syrus refert. maxime hujus versionis ætas, nulloque gaudet socio. 4. sect. vii. Verum incerta est quam Quapropter nihil in hisce est, quod Syrum ab erroris culpâ liberare possit; quemadmodum nec supra erat, quod Epiphanium in nomine Claudii tueretur. Illud tantummodo adnotatum volo Syriacam Apocalypseos versionem haud æqualem cæterorum librorum interpretationi videri, uti nec primi codices in Europam adlati appositam habuerunt, quam demum Ludovicus de Dieu MDCXXVII. in lucem primum produxit, &c. Ch. Cellarius de septem ecclesiis Asiæ num. xvii. p. 428. • Sed forsan aliquis, honoris interpretis Syri solicitus et cupidus, posset in illius gratiam asserere, illum non Neronem, sed Domitianum, alterum Neronem, seu portionem Neronis, ut vocatur Tertulliano, &c. Le Moyne, Var. Sacr. tom. II. p. 1019. "H. E. 1. 3. cap. 23. As above, p. 237. this affair, St. John is expressly called an old man: Sir Isaac therefore has no right to make him young; for that would be making a new story. If a man allows himself so to do, and argues upon it; the necessary consequence is, that be deceives himself and others. Upon the whole, I see not much weight in any of these arguments of Sir Isaac Newton; and must adhere to the common opinion, that St. John was banished into Patmos, in the reign of Domitian, and by virtue of his edicts for persecuting the christians, in the latter part of his reign. Says Mr. Lampe: All antiquity is agreed, that St. John's banishinent was by order of Domitian.' 6 W VI. We should now inquire, when St. John was released, or how long his banishment lasted. X According to Tertullian, Domitian's persecution was very short, and the emperor himself, before he died, recalled those whom he had banished. Hegesippus likewise says, that Domitian by an edict put an end to the persecution which he had ordered. 6 Eusebius says, that after the death of Domitian, John ' returned from his banishment.' And before, in another chapter of the same book, he said more largely: After Domitian had reigned fifteen years, Nerva succeeded him, ' and the Roman senate decreed, that the honourable titles 'bestowed upon Domitian should be abrogated, and moreover, that they who had been banished by him might re"turn to their homes, and repossess their goods, of which they had been unjustly deprived. This we learn from such as have written the history of those times. Then therefore, as our ancestors say, the apostle John returned from his 'banishment, and again took up his abode at Ephesus.' Jerom, in his book of Illustrious Men, says: Whenb 'Domitian had been killed, and his edicts had been repeal'ed by the senate, because of their excessive cruelty, John ' returned to Ephesus, in the time of the emperor Nerva.' I place below a passage of the martyrdom of Timothy V с • — επιλαθόμενος της ηλικιας αυτο-τι με φεύγεις-τον γυμνον, τον γέροντα; προσελθοντα δε τον γεροντα περιελαβεν. κ. λ. Clem. ap. Euseb. Η. Ε. 1. 3. c. 23. p. 93. Tota antiquitas in eo abunde consentit, quod Domitianus exilii Joannis auctor fuerit. Lamp. Proleg. l. i. cap. 4. sect. viii. Cœptum repressit, restitutis etiam quos relegaverat. Apol. cap. v. vid. supr. p. 415, note ". * — καταπαυσαι δε δια προσάγματος τον κατα της εκκλησίας διωγμον. Ap. Euseb. H. E. 1. 3. cap. 20. p. 90. B. Z - από της κατα την νήσον μετα την Δομετιανό τελευτην επανελθων φυγης. Eus. Η. Ε. 1. 3. cap. 23. in. H. E. 1. 3. cap. 20. p. 90. B. C. b See Vol. ii. ch. cxiv. num. viii. 4. • Νερβα δε τε Ρωμαϊκό κράτος το σκήπτρον αναδεδεγμενα, ὁ θεολογος Ιωαννης, της ὑπεροριο φυγης αφεθεις, και in Photius, and another of Suidas, saying, that after Domitian's death, when Nerva was emperor, St. John returned from his banishment. This is also agreeable to the general accounts ine Dion Cassius, and the author of the Deaths of Persecutors. Indeed, Hegesippus and Tertullian, as before observed, intimate, that the persecution of Domitian ended before his death. But it is very remarkable, that Eusebius having quoted both of them, gives a different account, as we saw just now. And, as learned men have observed, it is a great prejudice to their authority in this point, that Eusebius does not follow them, but presently afterwards differs from them. It seems probable therefore, that St. John, and other exiles, did not return from their banishment, until after the death of Domitian: which is the opinion of Basnage, and likewise of Cellarius. Domitian is computed to have died, Sept. 18, A. D. 96, after having reigned fifteen years, and some days. Nerval died the 27th day of Jan. 98, after having reigned one year, four months, and nine days. Therefore Trajan began his reign, Jan. 27, A. D. 98. If the persecution of Domitian began in the fourteenth year of his reign, and St. John was sent to Patmos that year, and restored in the beginning of the reign of Nerva, his m exile could not last more than two years, perhaps not much above a year. If St. John's life reached to the third year of the reign of Trajan, which is the opinion of Cave" and many others, he τάγεται προς Εφεσον, ἧς και προτερον απο Δομετιανε πεφυγαδευτο. Ap. Phot. Cod. 254. p. 1404. d Vid. Suid. voce Nepßaç. • Και ὁ Νερούας της τε κρινόμενες επ' ασέβεια αφηκε, και τις φεύγοντας κατά ηγαγε. κ. λ. Dio. I. 62. in. p. 769. H. E. 1. 3. cap. 20. De M. P. cap. 3. Utrum Domitianus decretum revocârit, difficilis quæstio est. Sic enim antiquorum nonnullis visum. Hegesippus-Hegesippo assentitur et Tertullianus.-Contra vero nobilis historicus Dio, qui rerum Romanarum Hegesippo peritior erat, et Tertulliano, disertissime testatur, Nervæ indulgentiâ revocatos fuisse christianos: Nerva autem eos qui damnati erant impietatis absolvit, ex'ulesque restituit.' Neque alia mens Lactantio de Mort. Pers. cap. 3. Basnag. ann. 96. num. iv. Cellar. de Septem Ecclesiis Asiæ. * Basnag. ann. 96. n. xiii. cap. xvii.-xx. 1 Basn. A. D. 98. i. Pagi ann. 98. ii. m In alterum tantum annum ad summum duravit, quando Nerva succedens Domitiano exules revocavit, et cum eis Joannem, uti ex vetustiorum fide refert Eusebius, 1. 3. H. E. cap. 20.--Quæ quidem eo majorem fidem merentur, quia ipse Dio, seu ex eo Xiphilinus, revocationem exulum christianorum Nervæ tribuit. Lampe, Prol. 1. 1. cap. 4. sect. ix. Vid. et Cellar. ubi supra, cap. xvii. Interfecto Domitiano, Ephesum rediit, ann. Chr. 97, in quâ, ut et in regionibus circumvicinis, reliquum vitæ transegit, lived three years after his return from Patmos: if it reached to the fourth year of Trajan, as° Basnage thought, he must have lived four years after his return. Or, in other words: if St. John returned about the end of the year 96, or the beginning of 97, and did not die till the year 101, he lived four years in Asia, after his return from Patmos. If he died in the year 100, he lived three years after his return. VII. Having now said of St. John all that is needful by way of history, we come to his writings, of which there are five generally ascribed to him: a gospel, three epistles, and the Revelation: two of which, the gospel, and the first epistle, are universally received as genuine. Now I speak of the gospel only. And here in the first place I shall recite the accounts of the ancients, but chiefly such as concern the time when it was written; omitting many other testimonies, as not necessary to be mentioned now, though very valuable in themselves: after which we will observe the judgments of learned moderns concerning the same point; I mean, the time when it was written. 6 Irenæus, having spoken of the gospels of Matthew, Mark, and Luke, adds: Afterwards John, the disciple of the Lord, who also leaned upon his breast, likewise published 'a gospel, whilst he dwelled at Ephesus in Asia.' In another place he says: John the disciple of the Lord declaring this faith, and by the publication of the 'gospel designing to root out the error, which had been sown among men by Cerinthus, and long before by those 'who are called Nicolaitans--thus began in the doctrine, which is according to the gospel: "In the beginning was the Word.": In another place of the same ancient writer are these expressions: As' John the disciple of the Lord assures us, et-anno Chr. 100, Trajani 3, juxta Eusebium et Hieronymum, anno uno aut altero centenario major-in Domino placide obdormivit. Cav. H. L. T. I. p. 16. • Cæterum cum ex antiquâ traditione haustum videatur, Joannem senio confectum, 68 post passionem anno mortuum esse, quæ in 33 æræ nostræ incidit, probabilis est conjectura, Joannem anno labente finem hujus lucis invenisse. Basn. A. 101. n. ii. P See Vol. ii. p. 170. Hanc fidem annuntians Joannes Domini discipulus, volens per evangelii annuntiationem auferre eum, qui a Cerintho inseminatus erat hominibus errorem, et multo prius ab his qui dicuntur Nicolaïtæ, qui sunt vulsio ejus, quæ falso cognominatur scientia.— Sic inchoavit in eà quæ est secundum evangelium doctrinâ. In principio erat verbum, &c. Adv. Hær. 1. 3. cap. xi. p. 188. Bened. quemadmodum Joannes Domini discipulus confirmat, dicens, ⚫ Hæc ⚫ autem scripta sunt, ut credatis, quoniam Jesus est Filius Dei, et ut credentes 'vitam æternam habeatis in nomine ejus;' providens has blasphemas regulas, |