However, undoubtedly, that exhortation, ver. 17. and 18. But, beloved, remember ye the words, which were spoken before by the Apostles of the Lord Jefus Chrift: that they told you, there fhould be mockers in the last time: do imply, as Witfius, and Eftius, obferve, that it was then the last age of the Apostles: when feveral of them had left the world, and few of them were ftill furviving. Which well fuits the date, before mentioned, the year 64. or 65. or 66.

When St. Jude adviseth the Chriftians to recollect, and be mindfull of the words of the Apostles of Chrift, he may intend their preaching, which thefe Chriftians had heard, or the writings of Apoftles, which they had read, and had in their hands. Such difcourfes of St. Paul may be seen recorded in Acts xx. 29. 30. And he writes to the like purpose 1 Tim. iv. I... 5. and 2 Tim. iii. and iv. They who suppose, that St. Jude had seen and read the fecond epiftle of St. Peter, must think, that he refers alfo to 2 Pet. ch. iii. 1. . . 5.

There are fome other expreffions in this epiftle, which may deserve to be here taken notice of by us. ver. 3. It was needful for me to write unto you, and exhort you, that you should earnestly contend for the faith ance delivered to the faints. and ver. 5. I will therefore put you in remembrance, though ye once knew this. Thefe expreffions feem to imply, that now fome confiderable time had paffed, fince the whole scheme of the Chriftian Doctrine had been published to the world, and fince the perfons, to whom the Apoftle is writing, were firft inftructed in it.

Upon the whole, as before said, this epiftle might be writ in the year of Christ 64. or 65. or 66.

С НА Р. XXII.

The REVELATION of St. JOHN.

I. It's Genuinnesse fhewn from Testimonie. II. from internal characters.

I.

III. It's Time.

W

E are now come to the last book of the It's Genuinneffe fhewn New Teftament, the Revelation: about from Teftimonie, which there have been different fentiments among Chriftians, many receiving it as the writing of John, the Apostle and Evangelift, others afcribing it to John a Prefbyter, others to Cerinthus, and fome rejecting it, without knowing to whom it should be afcribed. I fhall therefore here rehearse the teftimonie of ancient Chriftians, as it arifeth in several ages.

It is probable, that Hermas had read the book of the Revelation, and imitated it. He has many things refembling it. Vol. i. p. 135... 141. It is referred to by the Martyrs at Lyons. p. 341. There is reafon to

think,

think, it was received by Papias. p. 238.239. 251.... 253. Juftin Martyr, about the year 140. was acquainted with this book, and received it, as writ by the Apostle John. For in his Dialogue with Trypho he exprefsly fays: "And a man from among us, by name John, one of "the Apoftles of Chrift, in the revelation made to him, has prophefied "that the believers in our Chrift fhall live a thousand years in Jerufa«lem, and after that shall be the general, and, in a word, the eternal "refurrection and judgement of all together." p. 278. 279. To this very paffage we fuppofe Eufebius to refer in his Ecclefiaftical Hiftorie, when giving an account of Juftin's works, he obferves to this purpose: "He alfo mentions the Revelation of John, exprefsly calling it the Apostle's." See the fame volume p. 278. note (a). Among the works of Melito, Bifhop of Sardis, one of the feven churches of Afia, about the year 177. Eufebius mentions one, entitled, "Of the Revelation of John." p. 328. 329. It is very probable, that Melito afcribed this book to the Apostle of that name, and efteemed it a book of canonical authority. Irenæus, Bishop of Lyons in Gaul, about 178. who in his younger days was acquainted with Polycarp, often quotes this book, "as the Revelation of John, the difciple of the Lord." p. 378. And in one place he fays: "It was feen not long ago, but almost in our age, at the end of the reign of Domitian." p. 379. And fee 5 p. 348.

Theophilus was Bishop of Antioch about 181. Eufebius fpeaking of a work of his against the herefie of Hermogenes, fays," he therein made ule of teftimonies, or quoted paffages, from John's Apocalypfe." Vol. ii. p. 427. The book of the Revelation is feveral times quoted by Clement of Alexandria, who flourished about 194. and once in this manner : "Such an one, though here on earth he is not honored with the first feat, fhall fit upon the four and twenty thrones judging the people, as John fays in the Revelation." p. 515. Tertullian, about the year 200. often quotes the Revelation, and fuppofeth it to have been writ by St. John, the fame, who wrote the first epiftle of John, univerfally received. p. 621. Again: "The Apostle John in the Apocalypfe defcribes d Sharp two edged fword coming out of the mouth of God." p. 622. He also fays: "We have churches, that are difciples of John. For though Marcion rejects the Revelation, the fucceffion of Bishops, traced to the original, will affure us, that John is the author." p. 622. By Johns undoubtedly, meaning the Apoftle.

From Eufebius we learn, that Apollonius, who wrote against the Montanifts about the year 211. quoted the Revelation. Vol. iii. p. 16. By Caius, about the year 212. it was afcribed to Cerinthus, p. 32... 35. It was received by Hippolytus, about the year 220. p. 110... 112. and by Origen about 230. p. 236. 241. It is often quoted by him. He feems not to have had any doubt about it's genuinneffe. In his Commentarie upon St. John's Gofpel he fpeaks of it in this manner: "Therefore John, the fon of Zebedee, fays in the Revelation." p. 272. See also P. 273. 274. and 409.

Dionyfius, Bifhop of Alexandria, about the year 247. or fomewhat later, wrote a book against the Millenarians, in which he allows the Re

velation

velation to be writ by John, a holy and divinely inspired man. But he fays, he cannot eafily grant him to be the Apoftle, the fon of Zebeder, whofe is the Gospel according to John, and the Catholic Epiftle." Vol. iv. p. 672. He rather thinks it may be the work of John, an Elder, who alfo lived at Ephefus, in Afia, as well as the Apoftle. p. 676. See likewife p. 727. 728. 733. Moreover, it appears from a conference, which Dionyfius had with fome Millenarians, that the Revelation was about the year 240. and before, received by Nepos, an Egyptian Bishop, and by many others in that countrey. p. 584. 667... 669. and that it was in great reputation. p. 727. It was received by Cyprian, Bishop of Carthage, about 248. and by the church of Rome in his time. p. 836.... 838. and by divers Latin authors, whofe hiftorie is writ in the fourth volume of this work. As may be feen in the alphabetical Table of principal Matters, in the article of the Revelation.

The Revelation was received by Novatus, and his followers. Vol. v. p. 100. 103. and by divers other authors, whofe hiftorie is writ in that volume.

It is alfo probable, that it was received by the Manicheans. Vol. vi. p. 338.

It was received by Lactantius. Vol. vii. 191. 192. and by the Dona tifls. p. 244. by the later Arnobius, about 460. p. 56. and by the Arians, p. 280.

In the time of Eufebius, in the former part of the fourth centurie, it was not received by all. And therefore it is reckoned by him among contradicted books. Vol. viii. 96. Nevertheless it was generally received. p. 111. and 159. Eufebius himself feems to have hesitated about it. For he fays, "It is likely, that the revelation was feen by John the Elder, if not by John the Apostle." p. 160. 161. It may be reckoned probable, that the critical argument of Dionyfius, of Alexandria, was of great weight with him, and others of that time. See p. 159. ... 165. The Revelation was received by Athanafius. p. 227. 233. and by Epithanius. p. 304. 310. But we alfo learn from him, that it was not received by all in his time. p. 311. 312. It is not in the catalogue of Cy ril of Jerufalem, about 348. and feems, not to have been received by him. p. 270. 274. It is alfo wanting in the catalogue of the Council of Lacdicca, about 363. p. 292. Nevertheless I do not think, it can be thence concluded, that this book was rejected by the Bishops of that Council. Their defign feems to have been to mention by name thote books only, which should be publicly read. And they might be of opinion, that upon account of it's obfcurity, it fhould not be publicly read, though it was of facred authority. And fome may be of opinion, that this obfervation should likewife be applied to Cyril's catalogue juft taken notice of.

The Revelation is not in Gregorie Nazianzen's catalogue. Vol. ix. 133. Nevertheless it feems to have been received by him. p. 134... 136. It is in the catalogue of Amphilochius. But he fays, it was not received by all. p. 148. It is alfo omitted in Ebedjefu's catalogue of the books of Scripture, received by the Syrians. p. 218. Nor is it in the ancient Syriac verlion. p. 222.

It was received by Jerome. Vol. x. p. 77. 80. 105. 109. But he fays,

it

it was rejected by the Greek Chriftians. p. 123. It was received by Rufin. p. 187. by the third Council of Carthage in 397. p. 194. and by Auguftin. p. 211. 257. But it was not received by all in his time. p. 252. It is never quoted by Chryfoftom, and, probably, was not received by him. p. 340.

It is in the catalogue of Dionyfius, called the Areopagite, about 490. Vol. xi. p. 219. 220. It is in the Alexandrian Manufcript. p. 240. ... 244. It was received by Sulpicius Severus, about 401. p. 11. 12. and by J. Damafcen. p. 393. and by Oecumenius. p. 415. 416. and by many other authors, whofe hiftorie is writ in the eleventh volume. Andrew, Bishop of Cefarea in Cappadocia, at the end of the fifth centurie. p. 227. and Arethas, Bishop of the fame place in the fixth centurie, wrote commentaries upon it. p. 288. 288. But it was not received by Severian, Bishop of Gabala. p. 5. 6. nor, as it seems, by Theodoret. p. 89... 91.

Upon the whole it appears, that this book has been generally received in all ages though fome have doubted of it, or rejected it, particularly, the Syrians, and fome other Chriftians in the Eaft. However, for more particulars, fee St. John, and the Revelation, in the alphabetical Table, which is in the xii. volume of this work.

It may not be improper for me here to remind my readers of the sentiments of divers learned moderns, concerning this book, which were put together in Vol. iv. p. 721. 733. 734. after having largely reprefented the criticisms of Caius, and Dionyfius of Alexandria, in the third centurie upon the ftile of this book, and of the other writings ascribed to St. John. Where alfo is proposed this obfervation. p. 733. "It may be queftioned, whether their exceptions, founded in the difference of ftile, and fuch like things, or any other criticisms whatever, can be fufficient to create a doubt concerning the author of this book which was owned for a writing of John, the Apoftle and Evangelift, before the times of Dionyfius and Caius, and, fo far as we know, before the moft early of thofe, who difputed it's genuinnefle.

from internal Characters.

II. Having thus reprefented the external evidence of the genuinneffe of the book of the Revelation, or of it's being writ by St. John, I fhould proceed to confider the internal evidence. But I need not enlarge here, because the objections taken from the file, and fome other particulars, were ftated, and confidered, in the fourth volume, in the article of Dionyfius, above named, Bishop of Alexandria.

I now intend therefore only to take notice of a few things, of principal note, which learned men infift upon, as arguments, that the Revelation has the fame author with the Gospel, and Epiftles, that go under the name of the Apostle and Evangelift John.

1 Ch. i. ver. 1. The Revelation of Jefus Chrift, which God gave unto him, to fhew unto his fervants things, which must shortly come to pass. And be fent, and fignified it by his angel, unto his fervant John.

Hence it is argued, that (a) John stiles himself the fervant of Christ, in

a sense

(a) ... fed effe fe inter notabiles Chrifti Jefu miniftros, quos ad Ecclefiam fuam docendam, regendam, et curandam adhibebat. Hoc fenfu Mofes, David,

...

a fenfe not common to all believers, but peculiar to thofe, who are efpecially employed by him. So Paul, and other Apoftles, call themselves fervants of God, and of Christ. Particularly Rom. i. 1. Paul a fervant of Fejus Chrift. James i. 1. James a fervant of God, and of the Lord Jefus Christ. 2 Pet. i. 1. Simon Peter, a fervant, and an Apostle of Jefus Chrift. Jude v. 1. Jude, a fervant of Jefus Chrift. So Mofes is called the fervant of God. Numb. xii. 7. and Hebr. iii. 2. And in like manner divers of the Prophets. And in this very book. ch. x. 7. is the expreffion : as he bas declared unto his fervants the Prophets.

This obfervation may be of fome weight for fhewing, that the writer is an Apoitle. But it is not decifive. And in the fame verfe, whence this argument is taken, the phrafe is ufed in it's general fenfe. Which God gave unto him, to fhew unto his fervants.

2. Ver. 2. Who bare record of the word of God, and of the teftimonie of Jefus Chrift, and of all things that he faw.

Some fuppofe, the writer herein to refer to the written Gospel of St. Jahn, and to fay, that he had already bore teftimonie concerning the word of God, and Jefus Christ. But, as (b) formerly obferved, thefe words may be underflood of this very book, the Revelation, and the things contained in it. The writer fays here very properly, at the begining, and by way of preface, that he had performed his office in this book, having therein faithfully recorded the word of God, which he had received from Jefus Chrift.

For certain, if thefe words did clearly refer to a written Gofpel, they would be decifive. But (c) they are allowed to be ambiguous, and other fenfes have been given of them. By fome they have been understood to contain a declaration, that the writer had already bore witnefle to Jefus Chrift before magiftrates. Moreover, I think, that if St. John had intended to manifeft himself in this introduction, he would have more plainly characterifed himself in feveral parts of this book, than he has done.

This obfervation therefore appears to me to be of fmall moment for determining, who the writer is.

3. Farther, it is argued, in favour of the genuinneffe of this book, "that there are in it many inftances of conformity, both of fentiment

and

David, Jefaias, et Prophetæ omnes fub œconomia vetere, et Paulus, et alii Apoftoli fub'economia nova vocantur fervi Dei. Vitring, in Apoc. cap. i. 1. (b) See Vol. iv. p. 703. Edit. Lard.

(c) Ver. 2. Qui teflatus eft fermonem Dei, et teftimonium J. C. et que vidi:.] Duplici modo hæc accipi poffunt, vel Joannem confeffionem veritatis folennem coram tribunali Præfecti Afiæ Romani edidiffe, ob quam ipfe miffus fuerit in exilium: vel ipfum Evangelio a fe edito folenne de Chrifto, ejufque dictis et geftis edidiffe teftimonium. Priore fenfu vox arge fcriptoribus Græcis pofterioris temporis receptiffima eft, et manifefte etiam fumitur a Paulo., 1 Tim. vi. 13. . . . Veni igitur ultro in illam fententiam, quæ hæc Joannis verba refert ad Evangelium non prædicatum tantum a Joanne folenniter, fed et fcriptis confirmatum. . . . Que fi fane fit hujus loci interpretatio, certò fimul teltabitur de illius auctore, Joanne Apoftolo, ac proinde de libri hujus divinitate, et fumma auctoritate. Vitring. in Apoc. cap. i.

ver. 2.