Antiquitates apoitolicæ, or, The history of the lives, acts and martyrdoms of the holy apostles of our Saviour and the two evangelists SS. Mark and Lvke to which is added an introductory discourse concerning the three great dispensations of the church, patriarchal, Mosiacal and evangelical : being a continuation of Antiquitates christianæ or the life and death of the holy Jesus / by William Cave ...

THE LIFE OF S. JOHN.

[illustration]

S. IOHN Evangelist.

Having lived to a great age, he died at Ephe∣sus 68 years after our Lords Passion, and was Buried neere that City. Baron.

[illustration]

S^t. John put into a Cauldron of boyling oyl.

Joh. 21.21, 22.

Peter saith, Lord, what shall this man do? Jesus saith unto him, if I will that he carry till I come, what is that to thee?

1 Pet. 4.12.

Think it not strange concerning y^e fiery trial that is to try you, as though some strange thing hapned to you.

His kindred and relations; whether eminent for Nobility. The peculiar favours conferred upon him by our Saviour. His lying in our Lord's Bosom. His at∣tending at the crucifixion. Our Lord's committing the Blessed Virgin to his care. The great intimacy between Him and Peter. How long he resided at Jerusalem. Asia his Apostolical Province. His planting Christianity there, and in other parts of theEast. His being sent prisoner to Rome, and being put into a Caldron of boiling Oil by the command of Domitian. His banishment into Patmos. Transportation, what kind of punishment. Capitis Diminu∣tio what. His writing the Apocalypse there. The tradition of his hand wherewith he wrote it, being still kept there. His return to Ephesus, and governing the affairs of that Province. His great Age, and Death. The fan∣cy of his being still alive, whence derived by the Ancients. The Tradition of

his going alive into his Grave, and sleeping there. Several counterfeits pre∣tending themselves to be S. John. His Celibacy; whether he was ever mar∣ried. His humility. His admirable love and charity, and hearty recommend∣ing it to the last. His charity to mens Souls. His endangering himself to re∣claim a debauched young man. His singular vigilancy against Hereticks and Se∣ducers. His publick disowning Cerinthus his company. Cerinthus, who, and what his principles. The Heresie of Ebion, what. Nicolaitans, who; whence their Original. An account of Nicolas the Deacon's separating from his Wife. The vile principles and practices of his pretended followers. S. John 's writings. His Revelation. Dionysius Alexandrinus his judgment con∣cerning it, and its Author. Asserted and proved to be S. John's. The ground of doubting, what. His Gospel when and where written. The solemn prepa∣ration, and causes moving him to undertake it. The subject of it sublime and mysterious. Admired and cited by Heathen Philosophers. Its Translation into Hebrew. His first Epistle, and the design of it. His two other Epistles to whom written, and why not admitted of old. His stile and way of writing considered. The great Encomium given of his writings by the ancient Fathers.

1. SAINT John was a Galilean, the son of Zebedee and Salome, younger Brother to S. James, together with whom he was brought up in the Trade of Fishing. * 1.1 S. Hierom makes him remarkable upon the account of his Nobility, whereby he became acquainted with the High-Priest, and resolutely ventured himself amongst the Jews at our Saviour's Trial, prevailed to introduce Peter into the Hall, was the only Apostle that attended our Lord at his Crucifixion, and afterwards durst own his Mother, and keep her at his own house. But the nobility of his Family, and especially that it should be such as to procure him so much respect from persons of the highest rank and quality, seems not re∣concileable with the meanness of his Father's Trade, and the privacy of his fortunes. And for his acquaintance with the High-Priest, I should rather put it upon some other account, especially if it be true what * 1.2 Nicephorus relates, That he had lately sold his Estate left by his Father in Galilee to Annas the High-Priest, and had therewith purchased a fair house at Jerusalem, about Mount Sion, whence he became acquainted with him. Before his coming to Christ, he seems for some time to have been Di∣sciple to John the Baptist, being probably that other disciple that was with Andrew, when they left the Baptist to follow our Saviour, so particularly does he relate all circumstances of that transaction, though modestly, as in other parts of his Gospel, concealing his own name. He was at the same time with his Brother called by our Lord both to the Discipleship and Apo∣stolate, by far the youngest of all the Apostles, as the Ancients generally affirm, and his great Age seems to evince, living near LXX years after our Saviour's suffering.

2. THERE is not much said concerning him in the Sacred story, more than what is recorded of him in conjunction with his Brother James, which we have already remarked in his life. He was peculiarly dear to his Lord and Master, being the Disciple whom Jesus loved, that is, treated with more freedom and familiarity than the rest. And indeed he was not only one of the Three, whom our Saviour made partakers of the private

passages of his life, but had some instances of a more particular kindness and favour conferred upon him. Witness his lying in our Saviour's bosom at the Paschal Supper, it being the custom of those times to lie along at meals upon Couches, so that the second lay with his head in the bosom of him that was before him; this honourable place was not given to any of the Aged, but reserved for our Apostle: Nay, when Peter was desirous to know, which of them our Saviour meant, when he told them that one of them should betray him, and durst not himself propound the question, he made use of S. John (whose familiarity with him might best warrant such an enquiry) to ask our Lord; who thereupon made them understand, 'twas Judas whom he designed by the Traitor. This favour our Apostle endeavoured in some measure to answer by returns of particular kindness and constancy to our Sa∣viour, staying with him, when the rest deserted him. Indeed upon our Lord's first apprehension he fled after the other Apostles, it not being with∣out some probabilities of reason, that the Ancients conceive him to have been that young man that followed after Christ,* 1.3 having a linnen cloath cast about his naked body, whom when the Officers laid hold upon, he left the linnen cloath, and fled naked from them. This in all likelihood was that garment that he had cast about him at Supper (for they had peculiar Vest∣ments for that purpose) and being extremely affected with the Treason, and our Lord's approaching Passion, had forgot to put on his other garments, but followed him into the Garden in the same habit wherewith he arose from the Table, it being then night, and so less liable to be taken notice of either by himself or others. But though he fled at present to avoid that sudden violence that was offered to him, yet he soon recovered himself, and re∣turned back to seek his Master, confidently entred into the High-Priests Hall, and followed our Lord through the several passages of his Trial, and at last waited upon him (and for any thing we know, was the only Apostle that did so) at his Execution, owning him, as well as being own'd by him, in the midst of arms and guards, and in the thickest crowds of his most in∣veterate enemies. Here it was that our Lord by his last Will and Testament made upon the Cross, appointed him Guardian of his own Mother, the Blessed Virgin; When he saw his Mother,* 1.4 and the Disciple standing by whom he loved, he said unto his Mother, Woman, behold thy Son, see, here is one that shall supply my place, and be to thee instead of a Son, to love and honour thee, to provide and take care for thee: and to the Disciple he said, Behold thy Mother; Her, whom thou shalt henceforth deal with, treat and observe with that duty and honourable regard, which the relation of an indulgent Mother challenges from a pious and obedient Son: whereupon he took her into his own House, her Husband Joseph being some time since dead, and made her a principal part of his charge and care. And certainly the Holy Jesus could not have given a more honourable testimony of his particular respect and kindness to S. John, than to commit his own Mother, whom of all earth∣ly Relations he held most dear and valuable, to his trust and care, and to sub∣stitute him to supply that duty which he himself paid her while he was here below.

3. AT the first news of our Lord's return from the dead, he, accompa∣nied with Peter, presently hasted to the Sepulchre. Indeed there seems to have been a mutual intimacy between these two Apostles more than the rest. 'Twas to Peter that S. John gave the notice of Christ's appearing, when he came to them at the Sea of Tiberias in the habit of a stranger; and it was for John that Peter was so solicitously inquisitive to know what should be∣come of him. After Christ's Ascension, we find these two going up to

the Temple at the Hour of Prayer, and miraculously healing the poor impo∣tent Cripple; both Preaching to the People, and both apprehended together by the Priests and Sadducees, and thrown into Prison, and the next Day brought forth to plead their cause before the Sanhedrim. These were the two chosen by the Apostles to send down to Samaria, to settle and confirm the Plantations which Philip had made in those Parts, where they confounded and baffled Simon the Magician, and set him in an hopeful way to repen∣tance. To these S. Paul addressed himself, as those that seemed to be Pillars among the rest, who accordingly gave him the right hand of fellowship; and confirmed his mission to the Gentiles.

4. IN the division of Provinces which the Apostles made among them∣selves, * 1.5 Asia fell to his share, though he did not presently enter upon his charge, otherwise we must needs have heard of him in the account which S. Luke gives of S. Paul's several Journies into, and residence in those parts. Probable therefore it is, that he dwelt still in his own House at Jerusalem, at least till the death of the Blessed Virgin (and this is plainly asserted by ‖ 1.6 Nice∣phorus from the account of those Historians that were before him) whose death (says * 1.7 Eusebius) hapned Ann. Chr. XLVIII. about Fifteen Years after our Lord's Ascension. Some time (probably Years) after her death he took his Journey into Asia, and industriously applied himself to the propagating Christianity, Preaching where the Gospel had not yet taken place, and con∣firming it where it was already planted. Many Churches of note and emi∣nency were of his foundation, Smyrna, Pergamus, Thyatira, Sardis, Philadel∣phia, Laodicea, and others; but his chief place of residence was at Ephesus, where S. Paul had many Years before settled a Church, and constituted Ti∣mothy Bishop of it. Nor can we suppose that he confined his Ministry meerly to Asia Minor, but that he Preached in other Parts of the East; probably in Parthia, his first Epistle being anciently intitled to them; and the * 1.8 Jesuits in the relation of their success in those Parts, assure us that the Bassorae (a People of India) constantly affirm from a Tradition received from their An∣cestors, that S. John Planted the Christian Faith there.

5. HAVING spent many Years in this employment, he was at length accused to Domitian, who had begun a Persecution against the Christians, as an eminent assertor of Atheism and impiety, and a publick subverter of the Religion of the Empire. By his command the Proconsul of Asia sent him bound to ‖ 1.9 Rome, where his treatment was, what might be expected from so bloudy and barbarous a Prince; he was cast into a Cauldron of boyling Oyl, or rather Oyl set on Fire. But that Divine Providence that secured the three Hebrew Captives in the flames of a burning Furnace, brought this holy Man safe out of this, one would have thought, unavoidable destruction. An in∣stance of so signal preservation, as had been enough to perswade a considering Man, that there must be a Divinity in that Religion that had such mighty and solemn attestations. But Miracles themselves will not convince him, that's fallen under an hard heart, and an injudicious mind. The cruel Emperor was not satisfied with this, but presently orders him to be banished and transported into an Island. This was accounted a kind of capital punishment, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, says * 1.10 Pachy∣mer, speaking of this very instance, where 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is not to be understood as extending to life, but loss of priviledge. Therefore this pun∣ishment in the ‖ 1.11 Roman Laws is called Capitis diminutio (and it was the

second sort of it) because the Person thus banished was disfranchised, and the City thereby lost an head. It succeeded in the room of that ancient pun∣ishment, Aqua & igni inter dicere, to interdict a Person the use of Fire and Wa∣ter, the two great and necessary conveniences of Man's life, whereby was ta∣citly implied, that he must for his own defence betake himself into banish∣ment; it being unlawful for any to accommodate him with Lodging or Diet, or any thing necessary to the support of life. This banishing into Islands was properly called Deportatio, and was the worst and severest kind of exile, whereby the criminal forfeited his Estate, and being bound and put on Ship∣board was by publick Officers transported into some certain Island (which none but the Emperor himself might assign) there to be confined to perpetual banishment. The place of our S. John's banishment was not Ephesus, as * 1.12 Chry∣sostome by a great mistake makes it, but Patmos, a disconsolate Island in the Archipelago, where he remained several Years, instructing the Inhabitants in the Faith of Christ. Here it was about the latter end of Domitian's Reign, (as Irenaeus tells ‖ 1.13 us) that he wrote his Apocalypse or Book of Revelations, wherein by frequent Visions and Prophetical representments, he had a clear Scheme and Prospect of the state and condition of Christianity in the future Periods and Ages of the Church. Which certainly was not the least instance of that kindness and favour which our Lord particularly shew'd to this Apo∣stle; and it seemed very suitable at this time, that the goodness of God should over-power the malice of Men, and that he should be entertained with the more immediate converses of Heaven, who was now cut off from all ordinary conversation and society with Men. In a Monastery of Caloires, or Greek Monks in this Island, they shew a dead Man's hand at this * 1.14 day, the Nails of whose Fingers grow again as oft as they are paired; which the Turks will have to be the hand of one of their Prophets, while the Greeks constantly affirm it to have been the hand of S. John, wherewith he wrote the Revelations; and, probably, both true alike.

6. DOMITIAN, whose prodigious wickednesses had rendred him in∣famous and burdensome to the World, being taken out of the way, Cocceius Nerva succeeded in the Empire, a prudent Man, and of a milder and more so∣ber temper. He rescinded the odious Acts of his Predecessor, and by publick Edict recalled those from banishment, whom the fury of Domitian had sent thither. S. John taking the advantage of this general Indulgence, left Pat∣mos,* 1.15 and returned into Asia, his ancient charge, but chiefly fixed his Seat at Ephesus, the care and presidency whereof (Timothy their Bishop having been lately martyr'd by the People for perswading them against their Hea∣then-Feasts and Sports, especially one called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, wherein was a mixture of debauchery and ‖ 1.16 idolatry) he took upon him, and by the assist∣ance of seven Bishops governed that large spacious Diocese; * 1.17 Nicephorus adds, that he not only managed the affairs of the Church, ordered and dis∣posed the Clergy, but erected Churches, which surely must be meant of Oratories, and little places for their solemn conventions, building Churches in the modern notion, not being consistent with the poverty and persecution of Christians in those early times. Here at the request of the Bishops of Asia he wrote his Gospel (they are Authors of no credit and value, that make it written during his confinement in the Isle of Patmos) with very solemn preparation, whereof more when we come to consider the Writings which he left behind him.

7. HE lived till the time of Trajan, about the beginning of whose Reign he departed this Life, very Aged, about the Ninety-eighth or Ninety-ninth

Year of his Life, as is generally thought. * 1.18 Chryso∣stome is very positive, that he was an Hundred years old when he wrote his Gospel, and that he liv'd full Twenty years after. The same is affirmed by ‖ 1.19 Do∣rotheus, that he lived CXX. Years: which to me seems altogether improbable, seeing by this account he must be Fifty Years of Age when called to be an Apostle, a thing directly contrary to the whole consent and testimony of Antiquity, which makes him very young at the time of his calling to the Apostolick Office. He died (says the * 1.20 Arabian) in the expectation of his blessedness, by which he means his quiet and peaceable departure, in opposition to a violent and bloody death. Indeed Theophylact, and others before him conceive him to have died a Martyr, upon no other ground, than what our Saviour told him and his Brother, that they should drink of the Cup, and be baptized with the Baptism wherewith he was baptized, which ‖ 1.21 Chrysostom strictly understands of Martyrdom and a bloudy death. It was indeed literally verified of his Brother James; and for him, though, as * 1.22 S. Hierom observes, he was not put to death, yet may he be truly stiled a Martyr, his being put into a Vessel of boiling Oil, his many Years banishment, and other sufferings in the cause of Christ, just∣ly challenging that honourable title, though he did not actually lay down his life for the testimony of the Gospel, it being not want of good will either in him or his enemies, but the Divine Providence immediately over-ruling the powers of Nature, that kept the malice of his enemies from its full execution.

8. OTHERS on the contrary are so far from admitting him to die a Martyr, that they question, nay, peremptorily deny that he ever died at all. The first Assertor, and that but obliquely, that I find of this opinion, was Hippolytus Bishop of Porto, and Scholar to Clemens of Alexandria, who ranks him in the same capacity with Enoch and Elias; for speaking of the twofold coming of Christ, he tells * 1.23 us, that his first coming in the flesh had John the Baptist for its forerunner, and his second to Judgment shall have Enoch, Elias, and S. John. ‖ 1.24 Ephrem Patriarch of Antioch is more express, he tells us, there are three Persons, answerable to the three dispensations of the word, yet in the body, Enoch, Elias, and S. John, Enoch before the Law, Elias under the Law, and S. John under the Gospel; concerning which last, that he never died, he confirms both from Scripture and Tradition, and quotes S. Cyrill (I suppose he means him of Alexandria) as of the same opinion. The whole foundation upon which this Error is built, was that discourse that passed between our Lord and Peter concerning this Apostle: For Christ having told Peter what was to be his own fate,* 1.25 Peter enquires what should become of S. John, knowing him to be the Disciple whom Jesus loved? Our Lord rebukes his curiosity, by asking him, what that concern∣ed him, If I will that he tarry till I come, what is that to thee? This the Apostles misunderstood, and a report presently went out amongst them, That that Disciple should not die: Though S. John, who himself records the passage, inserts a caution, That Jesus did not say, he should not die, but only what if I will that he tarry till I come? Which doubtless our Lord meant of his coming (so often mentioned in the New Testament) in Judgment upon the Jews, at the final overthrow of Jerusalem, which S. John out∣lived many years; and which our Lord particularly intended when else∣where he told them,* 1.26 Verily I say unto you, there be some standing here, which shall not taste of death, till they see the Son of man coming in his Kingdom.

9. FROM the same Original sprang the report, that he only lay sleep∣ing in his Grave. The story was currant in S. Augustines days, from whom we receive this account, though possibly the Reader will smile at the conceit. He tells * 1.27 us, 'twas commonly reported and believed that S. John was not dead, but that he rested like a Man asleep in his Grave at Ephesus, as plainly appeared from the Dust sensibly boiling and bubling up, which they ac∣counted to be nothing else but the continual motion of his breath. This report S. Augustine seems inclinable to believe, having received it, as he tells us, from very credible hands. He further adds out of some Apocryphal Writings, what was generally known and reported, that when S. John, then in health, had caused his Grave to be dug and prepared, he laid him∣self down in it as in a Bed, and as they thought, only fell asleep. * 1.28 Nice∣phorus relates the story more at large, from whom (if it may be any pleasure to entertain the Reader with these things) we shall give this account. S. John foreseeing his Translation into Heaven, took the Presbyters and Mi∣nisters of the Church of Ephesus, and several of the Faithful, along with him out of the City, carried them unto a Cemetery near at hand, whither he himself was wont to retire to Prayer, and very earnestly recommended the state of the Churches to God in Prayer. Which being done, he com∣manded a Grave to be immediately dug, and having instructed them in the more recondite mysteries of Theologie, the most excellent Precepts of a good Life, concerning Faith, Hope, and especially Charity, confirmed them in the practice of Religion, commended them to the care and blessing of our Saviour, and solemnly taking his leave of them, he signed himself with the sign of the Cross, and before them all went down into the Grave; strictly charging them, to put on the Grave-stone, and to make it fast, and the next day to come and open it, and take a view of it. They did so, and having opened the Sepulchre, found nothing there but the Grave-clothes which he had left behind him. To all which let me add, while my hand is in these things, what * 1.29 Ephrem relates, that from this Grave, wherein he rest∣ed so short a time, a kind of Sacred Oil or Unguent was wont to be gathered. Gregory of ‖ 1.30 Tours says 'twas Manna, which even in his time like flour was cast up from the Sepulchre, and was carried up and down the World for the curing of diseases. This report of our Apostles being yet alive, some men made use of to wild and phantastick purposes. * 1.31 Beza tells us of an Impostor in his time (whom Postellus, who vainly boasted that he had the Soul of Adam, was wont to call his Brother) who publickly professed himself to be our S. John, and was afterwards burnt at Tholose in France. Nor was this any more than what was done in the more early Ages of Christianity. For ‖ 1.32 Sulpitius Severus giving us an account of a young Spaniard that first pro∣fessed himself to be Elias, and then Christ himself; adds, That there was one at the same time in the East, who gave out himself to be S. John. So fast will Error, like circles in the water, multiply it self, and one mistaken place of Scripture give countenance to an hundred stories, that shall be built upon it. I have no more to add, but what we meet with in the * 1.33 Arabick writer of his life, (though it little agrees with the preceding passages) who reports, that there were none present at his burial but his disciple Phogsir (probably Proghor, or Prochorus, one of the seven Deacons, and generally said to have been S. John's companion and assistent) whom he strictly charged never to discover his Sepulchre to any; it may be for the same reason for which it is thought God concealed the Body of Moses, to prevent the Ido∣latrous worshipping of his Reliques: And accordingly the Turks, who con∣ceit him to be buried in the confines of Lydia, pay great honour and venera∣tion to his Tomb.

10. S. JOHN seems always to have led a single life, and so the * 1.34 An∣cients tell us, nay, S. Ambrose positively ‖ 1.35 affirms, that all the Apostles were married, except S. John and S. Paul. There want not indeed some, and especially the middle Writers of the * 1.36 Church, who will have our Apostle to have been married, and that it was his marriage which our Lord was at in Cana of Galilee, invited thither upon the account of his consanguinity and alliance: But that being convinced by the Miracle of the Water turned into Wine, he immediately quitted his conjugal relation, and became one of our Lord's Disciples. But this, as Baronius himself confesses, is tri∣fling, and the issue of fabulous invention, a thing wholly unknown to the Fathers and best Writers of the Church, and which not only has no just au∣thority to support it, but arguments enough to beat it down. As for his na∣tural temper, he seems (as we have observed in his Brother's Life) to have been of a more eager and resolute disposition, easily apt to be inflamed and provoked, which his reduced Age brought to a more staid and a calmer temper. He was polished by no study or arts of Learning, but what was wanting in that, was abundantly made up in the excellent temper and con∣stitution of his mind, and that furniture of Divine graces, which he was adorned withall. His humility was admirable, studiously concealing his own worth and honour, in all his Epistles (as * 1.37 Eusebius long since observed) he never puts down the honourable Titles of Apostle or Evangelist, but only stiles himself, and that too but sometimes, Presbyter, or Elder, alluding probably to his Age, as much as Office; in his Gospel, when he speaks of the Disciple whom Jesus loved, he constantly conceals his own name, leaving the Reader to conjecture who was meant. Love and Charity he practised himself, and affectionately pressed upon others, our Lord's great love to him seems to have inspired his Soul with a bigger and more generous charity than the rest: 'Tis the great vein that runs through his Writings, and especially his Epistles, where he urges it as the great and peculiar Law of Christiani∣ty, and without which all other pretenses to Christian Religion are vain and frivolous, useless and insignificant. And this was his constant practice to his dying day. When Age and Weakness grew upon him at * 1.38 Ephesus, that he was no longer able to Preach to them, he used at every publick Meeting to be led to the Church, and say no more to them, than, Little children, love one another. And when his Auditors wearied with the con∣stant repetition of the same thing, asked him why he always spoke the same, he answered, Because it was the command of our Lord, and that if they did nothing else, this alone was enough.

11. BUT the largest measures of his Charity he expressed in the mighty care that he shewed to the Souls of men, unweariedly spending himself in the service of the Gospel, travelling from East to West to leaven the World with the Principles of that holy Religion which he was sent to propagate, patiently enduring all torments, breaking through all difficulties and dis∣couragements, shunning no dangers, that he might do good to Souls, re∣deem Mens minds from error and idolatry, and reduce them from the snares of a debauched and a vicious life. Witness one famous * 1.39 instance. In his visitation of the Churches, near to Ephesus, he made choice of a young man, whom with a special charge for his instruction and education he committed to the Bishop of that place. The spiritual man undertook the charge, in∣structed his Pupil, and baptized him: And then thinking he might a little remit the reins of discipline, the youth made an ill use of his liberty, and was quickly debauched by bad companions, making himself Captain to a company of High-way men, the most loose, cruel, and profligate wretches

of the Country. S. John at his return understanding this, and sharply re∣proving the negligence and unfaithfulness of his Tutor, resolved to find him out: And without any consideration of what danger he entred upon, in ven∣turing himself upon Persons of desperate fortunes, and forfeited consciences, he went to the Mountains, where their usual haunt was; and being here taken by the Sentinel, he desired to be brought before their Commander, who no sooner espied him coming towards him, but immediately fled. The aged Apostle followed after, but not able to overtake him, passionately en∣treated him to stay, promising him to undertake with God for his peace and pardon. He did so, and both melted into tears, and the Apostle having pray∣ed with, and for him, returned him a true Penitent and Convert to the Church. This story we have elsewhere related more at large out of Euse∣bius, as he does from Clemens Alexandrinus,* 1.40 since which that Tract it self of * 1.41 Clemens is made publick to the World.

12. NOR was it the least instance of his care of the Church, and cha∣rity to the Souls of men, that he was so infinitely vigilant against Hereticks and Seducers, countermining their artifices, antidoting against the poison of their errors, and shunning all communion and conversation with their persons. * 1.42 Going along with some of his friends at Ephesus to the Bath (whither he used frequently to resort, and the ruines whereof of Porphyry not far from the place where stood the famous Temple of Diana, as a late ‖ 1.43 eye-witness informs us, are still shewed at this day) he enquired of the ser∣vant that waited there, who was within; the servant told him, Cerinthus (Epiphanius says it was Ebion, and 'tis not improbable that they might be both there;) which the Apostle no sooner understood, but in great abhor∣rency he turned back, Let's be gone my brethren (said he) and make haste from this place, lest the Bath wherein there is such an Heretick as Cerinthus, the great enemy of the truth, fall upon our heads. This account Irenaeus delivers from Polycarp, S. John's own Scholar and Disciple. This Cerinthus was a Man of loose and pernicious principles, endeavouring to corrupt Christianity with many damnable * 1.44 Errors. To make himself more considerable, he struck in with the Jewish Converts, and made a bustle in that great controversie at Jerusalem, about Circumcision and the observation of the Law of Moses. But his usual haunt was Asia, where amongst other things he openly denied Christ's Resurrection, affirmed the World to have been made by Angels, broaching unheard of Dogmata, and pretending them to have been commu∣nicated to him by Angels, venting Revelations composed by himself, as a great Apostle, affirming that after the Resurrection the Reign of Christ would commence here upon Earth, and that Men living again at Jerusalem, should for the space of a Thousand Years enjoy all manner of sensual plea∣sures and delights: hoping by this fools Paradise that he should tempt Men of loose and brutish minds over to his party. Much of the same stamp was * 1.45 Ebion (though in some principles differing from him, as error agrees with it self as little as with truth) who held that the Holy Jesus was a mere, and a mean man, begotten by Joseph of Mary his Wife, and that the observance of the Mosaick Rites and Laws was necessary to Salvation: And because they saw S. Paul stand so full in their way, they reproached him as an Apostate from his Religion, and rejected his Epistles, owning none but S. Matthew's Gospel in Hebrew, having little or no value for the rest; the Sabbath and Jewish Rites they observed with the Jews, and on the Lord's day celebrated

the memory of our Lord's Resurrection, according to the custom and practice of the Christians.

13. BESIDES these, there was another sort of Hereticks that infested the Church in S. John's time, the Nicolaitans, mentioned by him in his Re∣velation, and whose doctrine our Lord is with a particular Emphasis there said to hate;* 1.46 indeed a most wretched and brutish Sect, generally supposed to de∣rive their original from Nicolas, one of the seven Deacons, whom we read of in the Acts, whereof Clemens of Alexandria gives this probable * 1.47 account. This Nicolas having a beautiful Wife, and being reproved by the Apostles for being jealous of her, to shew how far he was from it, brought her forth, and gave any that would leave to marry her, affirming this to be suitable to that saying, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, That we ought to abuse the flesh. This speech, he tells us, was ascribed to S. Matthias, who taught, That we must fight with the flesh and abuse it, and not allowing it any thing for pleasure, encrease the Soul by faith and knowledge. These words and acti∣ons of his, his disciples and followers misunderstanding, and perverting things to the worst sence imaginable, began to let loose the reins, and hence∣forwards to give themselves over to the greatest filthiness, the most shame∣less and impudent uncleanness, throwing down all inclosures, making the most promiscuous mixtures lawful, and pleasure the ultimate end and hap∣piness of Man. Such were their principles, such their practices; whereas Nicolas, their pretended Patron and Founder, was (says Clemens) a sober and a temperate Man, never making use of any but his own Wife, by whom he had one Son, and several Daughters, who all liv'd in perpetual Virginity.

14. THE last instance that we shall remark of our Apostles care for the good of the Church, is the Writings which he left to Posterity. Whereof the first in time, though plac'd last, is his Apocalypse or Book of Revelations, written while confined in Patmos. It was of old not only rejected by Here∣ticks, but controverted by many of the Fathers themselves. Dionysius Bi∣shop of * 1.48 Alexandria has a very large discourse concerning it; he tells us, that many plainly disowned this Book, not only for the matter, but the Author of it, as being neither Apostle, no nor any Holy or Ecclesiastical Person; that Cerinthus prefixed S. John's name to it, to give the more plau∣sible title to his Dream of Christ's Reign upon Earth, and that sensual and carnal state that should attend it: that for his part he durst not reject it, looking upon it as containing wise and admirable mysteries, though he could not fathom and comprehend them, that he did not measure them by his own line, nor condemn, but rather admire what he could not understand; that he owned the Author to have been an holy, and divinely-inspired Person, but could not believe it to be S. John the Apostle and Evangelist, neither stile, matter, nor method agreeing with his other Writings; that in this he frequently names himself, which he never does in any other; that there were several Johns at that time, and two buried at Ephesus, the Apostle, and another, one of the Disciples that dwelt in Asia, but which the Author of this Book, he leaves uncertain. But though doubted of by some, it was en∣tertained by the far greater part of the Ancients as the genuine work of our S. John. Nor could the setting down his Name be any reasonable excepti∣on, for whatever he might do in his other Writings, especially his Go∣spel, where it was less necessary, Historical matters depending not so much upon his authority, yet it was otherwise in Prophetick Revelations, where the Person of the Revealer adds great weight and moment, the reason why some of the Prophets under the Old Testament did so frequently set down

their own Names. The diversity of the stile is of no considerable value in this case, it being no wonder, if in arguments so vastly different the same Person did not always observe the same tenor and way of writing; whereof there want not instances in some others of the Apostolick Order. The truth is, all circumstances concur to intitle our Apostle to be the Author of it, his name frequently expressed, its being written in the Island of Patmos (a cir∣cumstance not competible to any but S. John) his stiling himself their Bro∣ther and Companion in Tribulation, and in the Kingdom and patience of Jesus Christ, his writing particular Epistles to the seven Churches of Asia, all plan∣ted, or at least cultivated by him, the doctrine in it suitable to the Aposto∣lick spirit and temper, evidently bearing witness in this case. That which seems to have given ground to doubt concerning both its Author and autho∣rity, was its being long before it was usually joyned with the other Books of the holy Canon: for containing in it some passages directly levell'd at Rome, the Seat of the Roman Empire, others which might be thought to symbolize with some Jewish dreams and figments, it might possibly seem fit to the pru∣dence of those Times for a while to suppress it. Nor is the conjecture of a learned * 1.49 Man to be despised, who thinks that it might be entrusted in the keeping of John the Presbyter, Scholar to our Apostle, whence probably the report might arise, that he, who was only the Keeper, was the Author of it.

15. HIS Gospel succeeds, written (say ‖ 1.50 some) in Patmos, and published at Ephesus, but as * 1.51 Irenaeus, and others more truly, written by him after his return to Ephesus; composed at the earnest intreaty and solicitation of the Asian Bishops, and Ambassadors from several Churches, in order whereunto he first caused them to proclaim a general Fast, to seek the blessing of Hea∣ven on so great and solemn an undertaking, which being done, he set about it. And if we may believe the report of Gregory Bishop of ‖ 1.52 Tours, he tells us, that upon a Hill near Ephesus there was a Proseucha, or uncovered Ora∣tory, whither our Apostle used often to retire for Prayer and Contemplation, and where he obtained of God, that it might not Rain in that Place, till he had finished his Gospel. Nay he adds, that even in his time, no shower or storm ever came upon it. Two causes especially contributed to the writing of it; the one, that he might obviate the early heresies of those times, espe∣cially of Ebion, Cerinthus, and the rest of that crew, who began openly to deny Christ's Divinity, and that he had any existence before his Incarnation; the reason why our Evangelist is so express and copious in that subject. ‖ 1.53 The other was, that he might supply those passages of the Evangelical History, which the rest of the Sacred Writers had omitted. Collecting therefore the other three Evangelists, he first set to his Seal, ratifying the truth of them with his approbation and consent, and then added his own Gospel to the rest, principally insisting upon the Acts of Christ from the first commencing of his Ministery to the Death of John the Baptist, wherein the others are most defective, giving scarce any account of the first Year of our Saviour's Ministry, which therefore he made up in very large and particular Narrati∣ons. He largely records (as Nazianzen * 1.54 observes) our Saviour's discourses, but takes little notice of his Miracles, probably because so fully and particu∣larly related by the rest. The subject of his writing is very sublime and mysterious, mainly designing to prove Christ's Divinity, eternal pre-existence, creating of the World, &c. Upon which account ‖ 1.55 Theodoret stiles his Gospel 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Theology which humane understandings can never fully penetrate and find

out. Thence generally by the Ancients, he is re∣sembled to an Eagle * 1.56, soaring aloft within the Clouds, whither the weak eye of Man was un∣able to follow him; hence peculiarly honoured with the Title of The Divine, as if due to none but him, at least to him in a more eminent and ex∣traordinary manner. Nay the very Gentile-Philo∣sophers themselves could not but admire his Wri∣tings: Witness ‖ 1.57 Amelius the famous Platonist, and Regent of Porphyries School at Alexandria; who quoting a passage out of the beginning of S. John's Gospel, sware by Jupiter, that this Barbarian (so the proud Greeks counted and called all that dif∣fered from them)

had hit upon the right notion, when he affirmed, that the Word that made all things was in the beginning, and in place of prime dignity and authority with God, and was that God that created all things, in whom every thing that was made had according to its nature its life and being; that he was incarnate, and clothed with a body, wherein he manifested the glory and magnificence of his nature; that after his death, he returned to the repossession of Divinity, and became the same God, which he was before his assuming a body, and taking the humane nature and flesh upon him.

I have no more to observe, but that his Gospel was after∣wards translated into * 1.58 Hebrew, and kept by the Jews, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a∣mong their secret Archives and Records in their Treasury at Tiberias; where a Copy of it was found by one Joseph a Jew, afterwards converted, and whom Constantine the Great advanced to the honour of a Count of the Empire,* 1.59 who breaking open the Treasury, though he missed of money, found 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Books beyond all Treasure, S. Matthew, and S. John's Gospels, and the Acts of the Apostles in Hebrew, the reading whereof greatly contributed towards his Conversion.

16. BESIDES these, our Apostle wrote three Epistles; the first whereof is Catholick, calculated for all times and places, containing most excellent rules for the conduct of the Christian life, pressing to holiness and purity of manners, and not to rest in a naked and empty profession of Reli∣gion, not to be led away with the crafty insinuations of Seducers, antido∣ting Men against the poyson of the Gnostick-principles and practices, to whom it is not to be doubted, but that the Apostle had a more particular respect in this Epistle. According to his wonted modesty he conceals his name, it being of more concernment with wise Men, what it is that is said, than who it is that says it. And this Epistle Eusebius tells ‖ 1.60 us, was universally recei∣ved, and never questioned by any; anciently, as appears by * 1.61 S. Augustin, inscribed to the Parthians, though for what reason I am yet to learn, unless (as we hinted before) it was, because he himself had heretofore Preached in those Parts of the World. The other two Epistles are but short, and di∣rected to particular Persons, the one a Lady of honourable Quality, the other the charitable and hospitable Gaius, so kind a friend, so courteous an enter∣tainer of all indigent Christians. * 1.62 These Epistles indeed were not of old admitted into the Canon, nor are owned by the Church in Syria at this Day, ascribed by many to the younger John, Disciple to our Apostle. But there is no just cause to question who was their Father, seeing both the Doctrine, phrase, and design of them do sufficiently challenge our Apostle for their Author. These are all the Books, wherein it pleased the Holy Spirit to

make use of S. John for its Pen-man and Secretary, in the composure whereof though his stile and character be not florid and elegant, yet is it grave and simple, short and perspicuous. Dionysius of Alexandria tells us, that in his Gospel and first Epistle his phrase is more neat and elegant, there being an accuracy in the contexture both of words and matter, that runs through all the reasonings of his discourses; but that in the Apocalypse the stile is nothing so pure and clear, being frequently mixed with more barbarous and impro∣per phrases. Indeed his Greek generally abounds with Syriasms, his discour∣ses many times abrupt, set off with frequent antitheses, connected with co∣pulatives, passages often repeated, things at first more obscurely propounded, and which he is forced to enlighten with subsequent explications, words pe∣culiar to himself, and phrases used in an uncommon sence. All which concur to render his way of Writing less grateful, possibly, to the Masters of elo∣quence, and an elaborate curiosity. * 1.63 S. Hierom observes, that in citing pla∣ces out of the Old Testament, he more immediately translates from the He∣brew Original, studying to render things word for word; for being an He∣brew of the Hebrews, admirably skill'd in the Language of his Countrey, it probably made him less exact in his Greek composures, wherein he had very little advantage, besides what was immediately communicated from above. But whatever was wanting in the politeness of his stile, was abundantly made up in the zeal of his temper, and the excellency and sublimity of his matter; he truly answered his Name, Boanerges, spake and writ like a Son of Thunder. Whence it is that his Writings, but especially his Gospel, have such great and honourable things spoken of them by the Ancients. The Evange∣lical writings (says ‖ 1.64 S. Basil) transcend the other parts of the Holy Volumes; in other parts God speaks to us by Servants, the Prophets; but in the Gospels our Lord himself speaks to us, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but among all the Evangelical Preachers, none like S. John the Son of Thunder for the sublimeness of his speech, and the heighth of his discourses beyond any Man's capacity duly to reach and comprehend. S. John as a true Son of Thunder (says * 1.65 Epiphanius) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by a certain greatness of speech peculiar to himself, does as it were out of the Clouds and the dark recesses of wisdome acquaint us with Divine Doctrines concerning the Son of God. To which let me add, what S. Cyril of ‖ 1.66 Alexandria among other things says concerning him, that whoever looks 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to the sublimity of his incomprehensible notions, the acumen and sharpness of his reason, and the quick inferences of his discourses constantly suc∣ceeding and following upon one another, must needs confess, that his Gospel perfectly exceeds all admiration.

The End of S. John's Life.

Notes

• * 1.1

  Propter generis nobilitatem notus erat Pon∣tifici, & Judaeorum insidias non timebat, in tan∣tum ut Petrum introduceret in Atrium, & staret solus Apostolorum ante crucem, matremque salvatoris in sua reciperet. Hieron. Epitaph. Marcell. p. 119. T. 1.
• * 1.2

  H. Eccl. lib. 1. c. 28. p. 104. vid lib. 2 c. 3. p. 135. ubi here∣ditatem hanc Caiphae vendi∣tam fuisse di∣cit.
• * 1.3

  Mark 14.51.
• * 1.4

  Joh. 19.26, 27.
• * 1.5

  Euseb. l. 3. c. 1. p. 71.
• ‖ 1.6

  H. Eccl. lib. 2. c. 42. p. 206.
• * 1.7

  In Chron. ap. Bar. ad An. 48. N. 4.
• * 1.8

  Litter. Je∣suit. Ann. 1555.
• ‖ 1.9

  Percurre Ecclesias Apostolicas, apud quas ipsae adbuc Cathedrae Apostolorum, &c. babes Romam, &c. ubi Apostolus Joannes postea∣quam in Oleum igneum demersus, nihil passus est, in Insulam relegatur. Tertull. de Praescript. Haeret. c. 36. p. 215.
• * 1.10

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. p. 444.
• ‖ 1.11

  Instit. lib. 1. Tit. 16. sect. 2. l. 2. & 4. ff. de Poen. lib. 48. Tit. 19. L. 3. ad Leg. Jul. Pecul. ib. Tit. 13. vid. L. 6. & 7. de Interd. & Rel. ib. Tit. 22.
• * 1.12

  Argum. E∣pist. ad Ephes. p. 1032.
• ‖ 1.13

  Adv. Haeres. lib. 5. c. 30. p. 485.
• * 1.14

  Bellon. Ob∣servat. lib. 2. c. 11. p. 205.
• * 1.15

  Oros. lib. 7. c. 11 p. 303. fac. 2.
• ‖ 1.16

  Martyr. Ti∣moth. apud Phot. Cod. 254. Col. 1401.1404.
• * 1.17

  Lib. 2. c. 42. p. 206.
• * 1.18

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrysost. Serm. de S. Joan. Ap. p. 505. T. 6.
• ‖ 1.19

  Synops. de Vit. & mort. App. Bibl. Pp. Tom. 3. p. 147.
• * 1.20

  Apud Kir∣sten. de Vit. Quat. Evang. p. 52.
• ‖ 1.21

  Hom. 66. in Matth. c. 20. p. 575.
• * 1.22

  Comm. in Matth. 20. p. 59. Tom. 9.
• * 1.23

  De Con∣summ. Mund. & Antichr. in Auctuar. Bibl. Pp. Gr. Lat. T. 2. p. 351.
• ‖ 1.24

  Apud. Phot. Cod. CCXXIX Col. 797.
• * 1.25

  John 21.21, 22, 23.
• * 1.26

  Matth. 16.28.
• * 1.27

  Tract 124. in Joan. Col. 569. Tom. 9.
• * 1.28

  H. Eccl. l. 2. c. 42. p. 208.
• * 1.29

  Apud Phot. ubi supr p. 800.
• ‖ 1.30

  De Glor. Martyr. lib. 1. cap. 30. pag. 36.
• * 1.31

  Annot. in Joan. c. 21.
• ‖ 1.32

  In vit. Mar∣tin. c. 25. p. 213.
• * 1.33

  Apud Kir∣sten. de vit. Quat. Evan. gel. p. 52.
• * 1.34

  Epiph. Hae∣res. 78. p. 440. Hieron. adv. Jovin. lib. 1. p. 35. T. 2.
• ‖ 1.35

  Ambr. Comm. in 2 Cor. 11. T. 5.
• * 1.36

  Bed. Praef. in Joan. Rupert. Tuit. Comm. in Joan. lib. 2. in fin. Cyr. in Jo∣an. cap. 2. & alii.
• * 1.37

  Demonstr. Evangel. lib. 3. p. 120.
• * 1.38

  Hieron. Comm. in c. 6. ad. Galat. Tom. 9. p. 200.
• * 1.39

  Euseb. H. Eccl. lib. 3. c. 23 p. 92.
• * 1.40

  Prim. Christ. Part. 3. ch. 2. p. 248.
• * 1.41

  Orat. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. in Auctuar. Biblioth. Pp. Gr. L. à Fr. Combef. edit. An. 1672. Part. 1. p. 185. n. 42.
• * 1.42

  Iren. adv. Haeres. l. 3. c. 3. p. 233. Euseb. l. 3. c. 28. p. 100. Epiph. Haeres. 30. p. 69.
• ‖ 1.43

  Th. Smith. E∣pist. de VII. Asiae Eccles. p. 159.
• * 1.44

  Epiphan. Haeres. 28. p. 53. Caius apud Euseb. l. 3. c. 28. p. 100.
• * 1.45

  Euseb. ib. p. 99.
• * 1.46

  Rev. 2.15.
• * 1.47

  Stromat. lib. 3. p. 436. Eu∣seb. l. 3. c. 29. p. 101.
• * 1.48

  Apud. Euseb. H. Eccl. lib. 7. c. 25. p. 272, &c.
• * 1.49

  Grot. Annot. in Cap. 1. Joan.
• ‖ 1.50

  Doroth. de vit. App. in B. Pp. T. 3. p. 147.
• * 1.51

  Iren. adv. haeres. lib. 3. c. 1. Hieron. praef. in Math. Tom. 9. & de Script. Eccl. in Joan.
• ‖ 1.52

  De glor. Mar∣tyr. lib. 1. cap. 30 pag. 37.
• ‖ 1.53

  Euseb. H. Eccl. lib. 3. c. 24. p. 95.
• * 1.54

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Naz. Carm. 41. p. 102.
• ‖ 1.55

  Comm. in Ezech. c. 47.
• * 1.56

  Nemo, audeo dicere, tanta sublimitate sapien∣tiae majestatem dei vidit, & nobis proprio sermone reseravit. Transcendit nubes, transcendit virtu∣tes coelorum, transeendit angelos, & verbum in principio reperit, & apud deum vidit. Ambr. praef. Comm. in Luc. Tom. 5. p. 5.
• ‖ 1.57

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Amel. apud Euseb. praeparat. Evang. lib. 11. p. 540. vid. Theodor. de Cur. Graec. Affect. Serm. 2. p. 33.
• * 1.58

  Epiph. adv. Ebion. Haeres. XXX. p. 60.
• * 1.59

  Ibid. pag. 61.
• ‖ 1.60

  Lib. 7. c. 25. p. 276.
• * 1.61

  Quaest. Evang. lib. 2. c. 39. Col. 353. vid. Possid. Indic. Oper. August.
• * 1.62

  Euseb. ut supr. &c. 26. Hieron. de script. Eccl. in Joan.
• * 1.63

  Comm. in cap. 12. Zachar. p. 178. Tom. 6.
• ‖ 1.64

  Homil. 16. p. 502. Tom. 1.
• * 1.65

  Haeres. 73. adv. Semiar. p. 363.
• ‖ 1.66

  Comm. in Joan. p. 8.