be wrought by St. Paul and his fellow-labourers in their preaching the gospel to the Gentiles. And agreeably hereto St. Paul says, 2 Cor. xii.12. "Truly the signs of an apostle were wrought ' amongst you in all patience, in signs and wonders, and mighty deeds.". And to the Romans, ch. xv. 18, 19......I make no doubt, says that learned writer, but the apostles wrought miracles in every city, where they came with a view to preach the gospel, and make converts. St. Luke is so very succinct in his history of the Acts, that he often omits them. He gives an account of only a miracle or two wrought at Philippi in his whole account of St. Paul's journey from Antioch to the West, when he converted a great part of Macedonia and Achaia: though it is evident from St. Paul's own epistle, already quoted, that he at that time did many signs and wonders at Corinth. And that he did the same at Thessalonica is not obscurely intimated in his first epistle to the Thessalonians, ch. i. 5. We read nothing in the Acts of the apostles of what St. Paul did in Galatia the first time, more than that he went through it. Acts xvi. 6. And all that is added the second time he was there is, that " he went over all the ⚫ country of Galatia, strengthening all the disciples," ch. xviii. 23. Which indeed is an intimation, that the first time he was there he preached the gospel among them, and made converts. But from his epistle to the Galatian churches it is fully evident that he wrought miracles ⚫ among them, and conferred on them gifts of the Holy Spirit. For he asks them: "He that 'ministreth to you the spirit, and worketh miracles among you, doth he it by the works of the law, or by the hearing of faith?" Gal. iii. 5. That he means himself, is manifest from the ⚫ whole tenor of the epistle. See ch. i. 6. ch. iv. 11, 13, 14, 19.' There follow other like observations, which I may not transcribe. 4.) Mr. Biscoe, as above, makes no doubt but the apostles wrought miracles in every city, where they came, with a view to preach the gospel, and make converts. I am of opinion, that this may be truly supposed of Paul particularly, and that it may be concluded from what St. Luke has written. For, according to him, Paul wrought miracles in Cyprus. Acts xiii. 11. at Lystra, xiv. 10. at Philippi, xvi. 16-18. See also 25, 26, and very many at Ephesus, xix. 11-17. And at Troas he raised Eutychus to life, xx. 9-12. In his voyage from Judea to Rome he wrought miracles, xxviii. 3-6, and 7-10. From these miracles, recorded by St. Luke, it may be well argued, that St. Paul wrought miracles in all, or most other places, where he went and made any stay, preaching the gospel. In particular, it may be argued, that Paul wrought. miracles at Athens and at Rome. What they were we cannot say, because they have not been recorded by St. Luke, nor by any other credible writer. But that miracles were performed by the apostle in those cities, appears to me very probable. a 5.) St. Luke has not given any account of St. Paul's appearing before the emperor Nero at Rome, when he was sent thither by Festus. Nevertheless, that Paul was brought before Nero soon after his arrival at Rome, is highly probable. And though St. Luke has not expressly said so, it may be concluded from what he has said. For he has again and again sufficiently intimated that Paul was certainly to appear before the emperor, to whom he had appealed. See Acts xxv. 10, 11, 12, 21. xxvi. 32. xxvii. 24. xxviii. 19. The apostle therefore was brought before Nero, and pleaded before him. But St. Luke forbore to give a distinct account of it, because he had already given a particular account of Paul's pleadings before Felix and Festus, and Agrippa; and from them may be concluded what was the tenor of his apology before the emperor himself. xv. 29. 6.) St. Paul, in his epistle to the Christians at Rome, says, ch. i. 11. "I long to see you, that I may impart unto you some spiritual gift, to the end ye may be established." And ch. "I am sure, that when I come unto you, I shall come in the fulness of the blessing of the gospel of Christ." And unquestionably, the event was agreeable to these wishes and expectations. 7.) St. Luke has not particularly recorded those things in his history: but from what he has said they may be inferred. Says our historian. Acts xxviii. 13-16. "And we came the next day to Puteoli. Where we found brethren, and were desired to tarry with them seven days. And so we went toward Rome. And from thence, when the brethren heard of us, they came to meet us, as far as Appii Forum, and the three taverns. Whom when Paul saw, he thanked God, and took courage. And when we came to Rome, the centurion delivered the prisoners to • Mirum, quod Lucas hic nullam faciat mentionem primæ defensionis Pauli, de quâ ipse 2 Tim. iv. quam factam fuisse primo anno, quo Romam venit, non dubitandum. Est. ad Act. xxviii. 30. the captain of the guard. But Paul was suffered to dwell by himself, with a soldier that kept him." And ver. 30. " Paul dwelt two whole years in his own hired house." 8.) From the things here said it may be fairly concluded, that during the apostle's stay at Rome, there was a very delightful communication of civil and religious offices between him and the believers there, according to the abilities and the exigences of each. Before he left Rome, the Philippians seem to have sent him a supply by Epaphroditus. Philip. iv. 10-18. But it may be well supposed, that the price of his lodging, and the expenses of his maintenance, were provided for, chiefly, by the Christians, whom he found at Rome, when he came thither, and by the converts, which he made afterwards. The soldiers likewise, who by turns attended upon him, would expect to be considered, if they carried it civilly toward their prisoner. All which, we may suppose, was taken care of by the good Christians at Rome: who, as St. Luke assures us, went out to meet him, and conducted him into the city. CHAP. IX. ST. JOHN, APOSTLE AND EVANGELIST. I. His History from the N. T. II. His Age. III. When he left Judea, to go to Ephesus. IV. His History from ecclesiastical Writers. V. The Time, when he was banished into Patmos. VI. How long he was there. VII. Testimonies of ancient Writers to his Gospel. VIII. Opinions of learned Moderns concerning the Time when this Gospel was written. IX. An Argument, to prove, that it was written before the Destruction of Jerusalem. X. Objections considered. XI. Observations upon this Gospel. 2 с I. JOHN was the son of Zebedee, a fisherman upon the sea of Galilee, probably of the town of Bethsaida, and Salome. John was the younger brother: for James is always mentioned first, except in Luke ix. 28, and John is generally reckoned the youngest of all Christ's disciples. Though Zebedee was by trade a fisherman, he needs not be reckoned poor: for, as St. Mark has particularly observed, he was not only master of a boat, and nets, but had "hired servants,' ch. i. 20. Moreover, we may recollect what Peter said to Christ, who also had been a fisherman upon the same sea: "We have left all, and followed thee," Matt. xix. 27. They left their employments, by which they gained a subsistence: and for the present there was self-denial in their attendance upon Jesus. It is not unlikely, that Zebedee died not long after these two brothers were called to be apostles. However, the circumstances of the family may be collected from what is said of their mother, who is mentioned Matt. xxvii. 55, and Mark xv. 40, among "those women, who followed Jesus out of Galilee, and ministred unto him." That ministry is described, Luke viii. 3. To which might be added, that she is mentioned among those women that bought sweet spices to embalm the body of Jesus, Mark xvi. 1. Luke xxiii. 55. And our Lord, having recommended his mother to this disciple, it is said, that "he took her to his own home, John xix. 27. d If Salome was related to our Lord in the manner supposed by Theophylact, or some other way, with which we are not distinctly acquainted, that may have been, in part, the ground and • Zebedæum gente Galilæum fuisse, ex loco commorationis circa lacum Gennesareth, suspicamur. Incertius autem, Bethsaïdensem pronuntiare, ut plerique faciunt; cum id nitatur tantum testimonio Evangelii, sociis Andreæ ac Petro hoc oppidum adsignantis. Neque tamen argumenta ad manus sunt, quibus vulgatam hanc opinionem impugnemus. Lampe. Prolegom. in Johan. "Compare Matt. xxvii. 56, with Mark xv. 40, and xvi. 1. So Matt. iv. 21. ch. x. 2. Mark i. 19. ch. iii. 17. ch. x. 35. Luke v. 10. Acts i. 13. See this Vol. p. 87 reason of several things mentioned in the gospels, as the petition of these two brothers, disciples, for the first two places in Christ's kingdom: John's being the beloved disciple, and friend of Jesus, and being admitted to some freedoms denied to the rest: and, possibly, performing some offices about his person: and, finally, our Lord's committing to him the care of his mother, so long as she should survive him. In Acts iv. 13. It is said of Peter and John, that they were ignorant, and unlearned men. Which, indeed, is nothing else, but that they were neither doctors, nor magistrates, but men of private stations, who had not been educated in the schools of the Rabbies: or, as Dr. Doddridge has happily translated this text, illiterate men, and in private stations of life. So Ecumenius says, that St. John in sending a letter to Gaius had Paul for an example, who wrote to Timothy, and Titus, and to Philemon, an idiot: that is, a man of a private station: whereas Timothy and Titus had a public character in the church, as they were evangelists. с There can be no doubt, that Zebedee's sons, as tl children of all pious Jews at that time, were well acquainted with the scriptures of the Old' estament. They had read them, and had heard them read and explained in the synagogues. They had also been accustomed to go to Jerusalem at the feasts, and had discoursed with many upon the things of religion. They now were in expectation of the appearing of the Messiah, foretold in the law and the prophets: but, undoubtedly, were in the common prejudice of the nation, that it would be, in part at least, a worldly kingdom. And it is very likely, that they had heard John preach: though they did not attend statedly upon him as his disciples: for all the people of Judea, in general, went to John's baptism. Says St. John, i. 35, 36. " Again, the next day after, John stood, and two of his disciples. And looking upon Jesus as he walked, he saith: behold the lamb of God"...From ver. 40, we learn, that one of these two, which heard John speak, was Andrew, Simon Peter's brother. And some have supposed, that our evangelist, who writes this, was the other: which I do not look upon as certain, though I do not deny it. с Whether the other was John, or not, it ought to be reckoned unquestioned, that before he was called to be an apostle, he had seen and heard the Lord Jesus, and had been witness of some miracles wrought by him. It appears to me very probable, that he was one of the disciples, who were present at the wedding in Cana of Galilee, where water was made wine. John ii. 1-11. The call of James and John, to attend upon Jesus statedly, is related Matt. iv. 21, 22. Mark i. 19, 20. Luke v. 1—10. St. Mark putting down the names of the twelve apostles, when he mentions James and John, says, that our Lord" surnamed them Boanerges, which is, sons of thunder." ch. iii. 17. By which it seems unreasonable to suppose that our Lord intended to reproach them with some fault in their natural temper, as if they were fierce and furious: though a learned writer has intimated so much. That name must have been very honourable, prophetically representing the resolution and courage with which they would openly and boldly declare the great truths of the gospel, when fully acquainted with them. How John answered this character, we know from what is said of him in the book of the Acts, and from his own writings, and from things recorded of him in ecclesiastical history. How well James, the other brother, answered that character, may be concluded from his being beheaded by Herod Agrippa at Jerusalem, not many years Opus scilicet erat ipsi aliquo, quem interdum ad matrem mitteret, (quod non ita raro factum esse, facile intelligitur) quo uteretur ad lavandos sibi pedes, ad induendos sibi et exuendos calceos, [vid. Matt. iii. 11. Marc. i. 8. Luc. iii. 16. Joan. i. 27.] qui sibi præsto esset ad mandata subita, qui in cubiculo sibi adjaceret dormienti, qui alia sibi præstaret minuta officiola domestica, qui propterea perpetuus sibi esset pedissequus, nec nisi jussus ab ipso recederet. Heuman. Diss. Syll. tom. II. p. 338. b Aypapuato, sine literis;' id est, non versati in doctrinis thalmudicis, quales illiterati Hebræis. Nam scripturas sacras Apostoli et legerant, et memoriâ tenebant. Kai idiurai. Idiotæ sunt Hebræis, qui neque Magistratus sunt, neque Legisperiti. Grot. in loc. Προς δε Γαϊον ένα γραφών έχει Παυλον Τίτῳ γραφοντα και Τιμοθεῳ, και προς Φιλήμονα δε ιδιωτην. Ecum. Τ. II. p. 606. C. d Duorum alter ver. 41. nominatur. Alter videtur ipse Evangelista noster fuisse, uti visum in vitâ ejus. Lib. I. cap. 2. Lampe, in Joh. cap. i. ver. 35, 36. e However, Basnage disputes this. Neque probabile admodum, Joannem his interfuisse nuptiis. Quod si concederetur, &c. Basn. Ann. 30. num. xxxviii. However it was, our Lord, I doubt not, herein had respect to the furious and resolute disposition of those two 'brothers, who seem to have been of a more fierce and fiery temper than the rest of the Apostles.' Cave's Life of St. James the Great, num. 5. p. 142. 8 Vid. Fr. Lamp. Prolegom. 1. i. cap. 2 num. vii-xv. after our Lord's ascension. Which, we cannot doubt, was owing to an open and stedfast testimony to the resurrection of Jesus, and to other services for the church: whereby he had greatly signalized himself in the short period of his life after our Lord's ascension. Possibly he had, with a freedom, not a little offensive, spoken of the calamities coming upon the Jewish people, if they did not repent, and believe in Jesus as the Christ: as also John the Baptist had declared in his preaching, Matt. iii. 7-12. Luke iii. 17. and Stephen in his, Acts vi. 13, 14. James was the first martyr for Christ among the apostles; and bids fair for obtaining his petition, in a higher sense, than it was at first intended: of" sitting on the right hand or the left hand of Christ in his kingdom." And the other brother, surviving all the other apostles, bore the longest testimony to the truth of the gospel. d с b This account of that name is agreeable to what Grotius says in his Annotations. But Dr. Heumann has another thought. He observes, that Simon, to whom Jesus gave the name of Peter, is often so called: but we do not read that the two sons of Zebedee were any where else spoken of by the name Boanerges, either by themselves or others. He thinks that the words should be thus rendered: And he had surnamed them Boanerges:' that is, upon a particular occasion he so called them. That occasion he supposes to be the history related Luke ix. 52—56. That is an ingenious conjecture. But if this name had been given them in the way of reproof and censure, as Christ once called Peter Satan, Matt. xvi. 23. Mark viii. 33, one would scarcely expect to see it here. The place, as seems to me, leads us to think the name honourable, as well as Peter. Which has been the general opinion of all times. f In Suicer's Thesaurus, at the word Bpovt may be seen the observations of many ancient writers upon this name. I take Theophylact's only; who says, that when Christ called these two disciples sons of thunder, he intimated that they would be great preachers, and eminent divines. From the time they were called by Christ, they statedly attended upon him. They heard his discourses, and saw his miracles. They were two of the twelve, whom Christ sent forth upon a commission, to preach in the Land of Israel; which was of great use to them; thereby they learned to trust in God, and were prepared for the greater difficulties of their apostleship afterwards. John addressed himself to Christ, saying, "Master, we saw one casting out dæmons in thy name; and we forbade him, because he followeth not with us"......So in Luke ix. 49, 50. And more at large in Mark ix. 38-41. But it was a thing, in which several were concerned. For John says: "We saw one casting out dæmons in thy name; and we forbade him." The history, a Accedit altera ratio, quæ eos adhuc propius spectabat, nempe quod in scopo ministerii sui præ cæteris Apostolis Baptistæ similes futuri. Nempe sicut Baptista in eo totus erat, ut per tonitru præconii sui judicium jam tum Judæis imminens indicaret et averteret; ita et ministerium fratrum horum potissimum ad Judæos spectaturum erat. Jacobus quidem eâ fini post adscensionem Domini nunquam, quod scimus, ab Hierosolymâ discessit, donec pro fide martyrium subiret. Hoc vero ei evenisse, quam maxime probabile est, quia invidiosa præ cæteris ejus concio fuit, periculum instans incredulorum ex Judæis omni datâ occasione ingeminans, &c. Lamp. ib. 1. i. cap. 2. num. xv. It has long been the general opinion of the people of Spain, that this James, the son of Zebedee, planted the gospel in that country. Gaspar Sanctius, a learned Spanish Jesuit, wrote a treatise in defence of it, beside what he says in his Commentary upon the Acts of the apostles. But it is inconsistent with the history in the Acts: none of the Apostles left Judea so soon; nor is this opinion founded on the testimony of any ancient writers, of good credit; and it is now generally given up, even by Popish writers. Vid. Baron. A. D. 41. num. i. Tillemont S. Jaques Le Majeur, et note vi. Mem. Ec. tom. I. I transcribe here the Judgment of Estius. Deinde, quando occisus est, vixdum cœperat evangelium gentibus prædicari, ut ex præcedentibus et sequentibus patet. Nec dum Apostoli dispersi erant in remotas gentes; sed ejus rei commodum tempus exspecta bant. Denique nullus scriptor antiquus certæ fidei refert, c Omnino mihi videtur Christus, in hujus nominis impositione respexisse ad Aggæi vaticinium. cap. ii. 7. ...quod de evangelii prædicatione exponit Scriptor ad Hebræos. xii. 26. Ad hanc ergo maximam reruin mutationem significat Christus, Zebedæi filios eximios sibi ministros fore. Et certe destinatam illis excellentiam quamdam inter ipsos Apostolos vel hoc ostendit, quod cum Petro seorsim a cæteris multarum rerum testes sunt assumti. Adde jam quod Jacobus primus Apostolorum omnium sanguine suo Christi doctrinam obsignavit; et quod Johannes omnibus Apostolis superstes diutissime testimonium perhibuit veritati. Grot. ad Marc. iii. 17. d Nova Sylloge Dissert. part. I. p. 254-259. Legimus, et adversus Petrum, indigne se gerentem, in hæc verba erupisse Christum: Apage, Satana. Jam uti Satanas non factum est ordinarium Petri cognomen, sic nec Zebedæi fratres nisi semel nominati sunt Boanerges. Nec proinde laudis hoc nomen est, (quæ quidem inveterata est opinio) sed nomen vitii. Non est, inquam, appellatio honorifica, sed invectiva. Ib. p. 259. I TH as recorded by the evangelists, led me to think so: and Mr. Lampe was of the same mind. Moreover, it might be done some while before. b с Our Lord was going from Galilee to Jerusalem before the feast of tabernacles, as some think, or before the feast of the dedication, as Dr. Doddridge argues. And, as he was to pass through the country of "Samaria, he sent messengers before his face: and they went, and entered into a village of the Samaritans, to make ready for him. But they did not receive him, because his face was, as though he would go unto Jerusalem. When his disciples, James and John, saw this, they said: Lord, wilt thou that we command fire to come down from heaven, and consume them, even as Elias did. But he turned, and rebuked them, and said: Ye know not what manner of spirit ye are of......And they went to another village," Luke ix. 51-56. Some have been of opinion, that the messengers sent by our Lord, to prepare entertainment for him, were these two disciples. If so, this proposal might be suspected to proceed as much from resentment of an injurious treatment of themselves, as of their master. But to me that is not certain: I rather think, that those messengers were different persons. So likewise argues Mr. Lampe. The two brothers, James and John, were ambitious of high posts of honour and dignity in Christ's kingdom: which, with others, they esteemed to be of a worldly nature. The petition was presented by their mother, but at their instigation. And they seem to have been present at the same time: for our Lord's answer is directed to them, Matt. xx. 20-23. Mark x. 35–40. The two brothers, James and John, and Peter, were the only disciples that were admitted to be present with our Lord at the raising of the daughter of Jairus, Mark v. 37. Luke viii. 51. The same three disciples were taken up by Christ into the mount, when he was transformed in a glorious manner, and Moses and Elias appeared talking with him, Matt. xvii. 1. Mark ix. 2. Luke ix. 28. The same three were admitted to be present at our Lord's devotions in the garden, when he retired from the rest. But they all failed to watch with their Lord, as he had desired, Matt. xxvi. 36-45. Mark xiv. 32—42. Says St. Mark xiii. 1, 2. “ And as he went out of the temple, one of his disciples saith unto him, Master, see what manner of stones, and what buildings are here. And Jesus answering, said unto him, Seest thou these great buildings! There shall not be left one stone upon another, that shall not be thrown down." Compare Matt. xxiv. 1, 2. It follows in Mark xiii. 3, 4. "And as he sate on the mount of olives, over against the temple, Peter, and James, and John, and Andrew, asked him privately: tell us, when shall these things be? and what shall be the sign, when all these things shall be fulfilled?" Whereby we perceive, that to those four disciples, especially, our Lord addressed himself, when he delivered the predictions concerning the great desolation coming upon the Jewish people, recorded in that chapter, and in Matt. xxiv. and Luke xxi. This apostle and Peter were the two disciples whom Jesus sent to prepare for eating his last passover. Luke xxii. 8. Compare Matt. xxvi. 17-19. Mark xiv. 13-16. Peter Our Lord sitting at supper with his disciples, said, "one of you will betray me." beckoned to John, who leaned on the bosom of Jesus, "that he would ask, who it should be of whom he spake:" which he did. And our Lord gave him a sign, by which he might know, whom he intended, John xiii. 21-26. This is an instance of the freedom which John might take, as the beloved disciple and friend of Jesus. When our Lord was apprehended by the Jewish officers, we are informed by St. Mark xiv. 51, 52. “And there followed him a certain young man, having a linen cloth cast about his naked body: and the young men laid hold of him. And he left the linen cloth, and fled from them." Some have thought that this young man was John. Cave gives a good deal of countenance to that supposition. Others have thought him to be James, the Lord's brother. But Grotius, and justly, wonders, that any should have been of opinion that he was one of the apostles. a Ubi supr. 1. i. cap. 2. num. 18. b Family Expositor, Vol. II. p. 183. Cui tamen in eo non accedimus, quod filios Zebedæi ipsos illos legatos putat fuisse, quos Jesus in vicum Samaritanorum hospitium rogaturos miserat. Unde ob illatam sibi injuriam videntur exacerbati esse, sed textus legatos illos a filiis Zebedæi satis clare distinguit. Accedit, quod Jesus ad illos pages, conversus, fuerit: quod indicat, illos, cum Domino consilium proponerent, non fuisse Domino obvios, sed pone eum sequentes. Lampe, Proleg. 1. 1. cap. 2. n. xix. not. (b). 66 Indeed, upon our Lord's first apprehension, he fled after the other apostles; it not being without some probabilities of reason, that the ancients conceive him to have been that young man," that followed after Christ," having a linen cloth cast about his raked body;" whom when the officers laid hold upon, he left the linen cloth, and fled naked away.' Cave's Life of St. John, num. ii. p. 151. e See Whitby upon Mark xiv. 51. f Non de Apostolorum grege, (quod miror, veteribus in mentem venire potuisse) nec e domo, in quam Christus in |