writes in the following manner: "And all the presbyters of Asia, that had conferred with John the disciple of our Lord, testify that John had delivered it to them; for he continued with them until the times of Trajan." And in the third book of the same work, he shows the same thing in the following words: "But the church in Ephesus also, which had been founded by Paul, and where John continued to abide until the times of Trajan, is a faithful witness of the apostolic tradition." Clement also, indicating the time, subjoins a narrative most acceptable to those who delight to hear what is excellent and profitable, in that discourse to which he gave the title, "What Rich Man is saved?" Taking therefore the book, read it where it contains a narrative like the following: "Listen to a story that is no fiction, but a real history, handed down and carefully preserved, respecting the apostle John. For after the tyrant was dead, coming from the isle of Patmos to Ephesus, he went also, when called, to the neighbouring regions of the Gentiles; in some to appoint bishops, in some to institute entire new churches, in others to appoint to the ministry some one of those that were pointed out by the Holy Ghost. When he came, therefore, to one of those cities, at no great distance, of which some also give the name, and had in other respects consoled his brethren, he at last turned towards the bishop ordained, (appointed,) and seeing a youth of fine stature, graceful countenance, and ardent mind, he said, 'Him I commend to you with all earnestness, in the presence of the church and of Christ.' The bishop having taken him and promised all, he repeated and testified the same thing, and then returned to EpheThe presbyter taking the youth home that was committed to him, educated, restrained, and cherished him, and at length baptized him. After this, he relaxed exercising his former care and vigilance, as if he had now committed him to a perfect safeguard in the seal of the Lord. But certain idle, dissolute fellows, familiar with every kind of wickedness, unhappily attach themselves to him, thus prematurely freed from restraint. At first they lead him on by expensive entertainments. Then going out at night to plunder, they take him with them. Next, they encourage him to something greater, and gradually becoming accustomed to their

sus.

ways in his enterprising spirit, like an unbridled and powerful steed that has struck out of the right way, biting the curb, he rushed with so much the greater impetuosity towards the preci pice. At length renouncing the salvation of God, he contemplated no trifling offence, but having committed some great crime, since he was now once ruined, he expected to suffer equally with the rest. Taking, therefore, these same associates, and forming them into a band of robbers, he became their captain, surpassing them all in violence, blood, and cruelty. Time elapsed, and on a certain occasion they send for John. The apostle, after appointing those other matters for which he came, said, 'Come, bishop, return me my deposite, which I and Christ committed to thee, in the presence of the church over which thou dost preside.' The bishop at first, indeed, was confounded, thinking that he was insidiously charged for money which he had not received; and yet he could neither give credit respecting that which he had not, nor yet disbelieve John. But when he said, 'I demand the young man, and the soul of a brother,' the old man, groaning heavily and also weeping, said, 'He is dead.' How, and what death? He is dead to God,' said he. He has turned out wicked and abandoned, and at last a robber; and now, instead of the church, he has be set the mountain with a band like himself.' The apostle, on hearing this, tore his garment, and beating his head with great lamentation, said, 'I left a fine keeper of a brother's soul! But let a horse now be got ready, and some one to guide me on my way.' He rode as he was, away from the church, and coming to the country, was taken prisoner by the outguard of the banditti. He neither attempted, however, to flee, nor refused to be taken; but cried out, 'For this very purpose am I come; conduct me to your captain.' He, in the meantime stood waiting, armed as he was. But as he recognised John advancing towards him, overcome with shame he turned about to flee. The apostle, however, pursued him with all his might, forgetful of his age, and crying out, ⚫ Why dost thou fly, my son, from me, thy father; thy defenceless, aged father? Have compassion on me, my son ; fear not. Thou still hast hope of life. I will intercede with Christ for thee. Should it be necessary, I will cheerfully suffer death for thee, as Christ for us. I will give

my life for thine. Stay; believe Christ hath sent me.' Hearing this, he at first stopped with downcast looks. Then threw away his arms; then trembling, lamented bitterly, and embracing the old man as he came up, attempted to plead for himself with his lamentations, as much as he was able; as if baptized a second time with his own tears, and only concealing his right hand. But the apostle pledging himself, and solemnly assuring him, that he had found pardon for him in his prayers at the hands of Christ, praying, on his bended knees, and kissing his right hand as cleansed from all iniquity, conducted him back again to the church. Then supplicating with frequent prayers, contending with constant fastings, and softening down his mind with various consolatory declarations, he did not leave him as it is said, until he had restored him to the church. Affording a powerful example of true repentance, and a great evidence of a regeneration, a trophy of a visible resurrection."

CHAPTER XXIV.

The order of the Gospels.

THESE extracts from Clement may here suffice, both for the sake of the history and the benefit of the readers. Let us now also show the undisputed writings of the same apostle. And of these his gospel, so well known in the churches throughout the world, must first of all be acknowledged as genuine. That it is, however, with good reason, placed the fourth in order by the ancients, may be made evident in the following manner. Those inspired and truly pious men, the apostles of our Saviour, as they were most pure in their life, and adorned with every kind of virtue in their minds, but common in their language, relying upon the divine and wonderful energy granted them, they neither knew how, nor attempted to propound the doctrines of their master, with the art and refinement of composition. But employing only the demonstration of the divine Spirit, working with them, and the wonder-working power of Christ, displayed through

them, they proclaimed the knowledge of the kingdom of heaven throughout the world. They bestowed but little care upon the study of style, and this they did, because they were aided by a co-operation greater than that of men. Paul, indeed, who was the most able of all in the preparations of style, and who was most powerful in sentiments, committed nothing more to writing than a few very short epistles. And this too, although he had innumerable mysterious matters that he might have communicated, as he had attained even to the view of the third heavens, had been taken up to the very paradise of God, and had been honoured to hear the unutterable words there. The other followers of our Lord were also not ignorant of such things, as the twelve apostles, and the seventy, together with many others; yet of all the disciples, Matthew and John are the only ones that have left us recorded comments, and even they, tradition says, undertook it from necessity. Matthew also having first proclaimed the gospel in Hebrew, when on the point of going also to other nations, committed it to writing in his native tongue, and thus supplied the want of his presence to them, by his writings. But after Mark and Luke had already published their gospels, they say, that John, who during all this time was proclaiming the gospel without writing, at length proceeded to write it on the following occasion. The three gospels previously written, having been distributed among all, and also handed to him, they say that he admitted them, giving his testimony to their truth; but that there was only wanting in the narrative the account of the things done by Christ, among the first of his deeds, and at the commencement of the gospel. And this was the truth. For it is evident that the other three evangelists only wrote the deeds of our Lord for one year after the imprisonment of John the Baptist, and intimated this in the very beginning of their history. For after the fasting of forty days, and the consequent temptation, Matthew indeed specifies the time of his history, in these words: "But hearing that John was delivered up, he returned from Judea into Galilee." Mark in like manner writes: "But after John was delivered up, Jesus came into Galilee?" And Luke, before he commenced the deeds of Jesus, in much the same way designates the

time saying, "Herod thus added, yet this wickedness above all he had committed, and that he shut up John in prison." For these reasons the apostle John, it is said, being entreated to undertake it, wrote the account of the time not recorded by the former evangelists, and the deeds done by our Saviour, which they have passed by, (for these were the events that occurred before the imprisonment of John,) and this very fact is intimated by him, when he says, "this beginning of miracles Jesus made;" and then proceeds to make mention of the Baptist, in the midst of our Lord's deeds, as John was at that time "baptising at Ænon near Salim." He plainly also shows this in the words: "John was not yet cast into prison." The apostle, therefore, in his gospel, gives the deeds of Jesus before the Baptist was cast into prison, but the other three evangelists mention the circumstances after that event. One who attends to these circumstances, can no longer entertain the opinion, that the gospels are at variance with each other, as the gospel of John comprehends the first events of Christ, but the others, the history that took place at the latter part of the time. It is probable, therefore, that for these reasons John has passed by in silence the genealogy of our Lord, because it was written by Matthew and Luke, but that he commenced with the doctrine of the divinity, as a part reserved for him, by the divine Spirit, as if for a superior. Let this suffice to be said respecting the gospel of John. The causes that induced Mark to write his, have already been stated. But Luke also in the commencement of his narrative, premises the cause which led him to write, showing that many others, having rashly undertaken to compose a narration of matters that he had already completely ascertained, in order to free us from the uncertain suppositions of others, in his own gospel, he delivered the certain account of those things, that he himself had fully received from his intimacy and stay with Paul, and also, his intercourse with the other apostles. But this may suffice respecting these. At a more proper time we shall endeavour also to state, by a reference to some of the ancient writers, what others have said respecting the sacred books. But besides the gospel of John, his first epistle is acknowledged without dispute, both by those of the