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Mr. Jones argues that it was written about the year 98, and not before 97.

The late Mr. Wetstein thought, that this gospel might be written about the year 32, after our Lord's ascension: and dislikes the supposition, that it was written by St. John in decrepit old age.

Basnage was inclined to think, that this gospel was written before the destruction of Jerusalem. His reasons will be alleged, and considered by and by.

Mr. Lampe was of opinion, that this gospel was written in the latter part of the reign of Nero, before the destruction of Jerusalem.

IX. I shall now propose an argument concerning the date of this gospel.

There are two considerations, principally, which lead me to think, that St. John's gospel was written before the destruction of Jerusalem, or about the time of that event: these I shall first mention, and then take notice of divers others, observable in learned moderns.

1. It is likely, that St. John wrote in a short time after the other evangelists. Their gospels were soon brought to him and if he thought fit to confirm them, or to write any thing by way of supplement, he would do it in a short time. The first three gospels, very probably, were written and published before the end of the year 64, or in 65, at the farthest. If they were brought to St. John in 65, or 66, he would not defer more, or not much more, than a year, or two, to publish his history of Jesus, and make the account complete.

I do not presume to say exactly the year in which this gospel was written: but I think it might be written and published in the year 68.

This argument offered itself to Mr. Whiston's thoughts, and is thus expressed by him: That occasion of John's writing his gospel, mentioned by the ancients, viz. the bringing the other three gospels to him, and his observing m New and Full Method, Vol. III. p. 139.

n Hinc etiam consequitur, evangelium Joannis non ab eo decrepito, et fere centenario, et post mortem Clementis, sed diu antea fuisse editum, adeoque inscriptionem Codicum Græcorum, qui illud evangelium anno tricesimo secundo post ascensionem Christi scriptum fuisse testantur, ad verum proprius accedere: : præcipue cum ratio nulla sit, cur Joannes scriptionem in tam longum tempus differre debuerit. Wetst. Proleg. ad duas Clement. Ep. sub fin. • Ann. 97. num. xii. P Putem ergo non contemnendas esse rationes, quæ ante excidium Hierosolymitanum evangelium nostrum sub extremis forte Neronis temporibus conscriptum esse persuadent. Proleg. 1. 2. cap. 2. num. ix. Essay on the Apostolical Constitutions, p. 38, 39.

their deficiency, as to the acts of Christ before the Baptist's imprisonment, does much better agree with this time, just after the publication of those gospels, than with that above thirty years later, to which its writing is now ordinarily ' ascribed.'

And is it not a strange supposition, that all the other three gospels should have been written by the year 60, or thereabout, and St. John's not till the year 97, or 98, that is, more than thirty years after the others? When likewise he must have been of a very great age, and scarcely fit for such a work as this.

2. The second consideration is the suitableness of St. John's gospel to the circumstances of things before the overthrow of the Jews, or about that time.

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Mr. Lampe has observed, that the great design of St. John in writing his gospel seems to have been, to show, how inexcusable the Jews were in not receiving Jesus as the Christ, and to vindicate the providence of God in the calamities already befallen, or now coming upon them. If that appear to be the design of St. John in writing his gospel, it will very much strengthen the supposition, that it was written before the destruction of Jerusalem was completed.

St. John says, ch. xx. 31, "These things are written, that ye might believe that Jesus is the Christ, the Son of God, and that believing ye might have life through his name." That is, This history has been written, that they who believe, may be confirmed in their faith, and that all others, who yet believe not, may believe in Jesus, as the 'Christ, the Son of God, and obtain that life, which he ' promiseth to those who believe in him, and obey him.'

That is the design of all the evangelists; and their histories are a sufficient ground and reason of this belief. But St. John's gospel contains an ample confirmation of all that they have said, with valuable additions, and more plain and frequent assurances, that Jesus is not only a prophet, and messenger of God, but the Christ, the Son of God, or that great prophet, that should come into the world: whereby all are rendered inexcusable in rejecting him, and especially

Totam porro œconomiam hujus evangelii ita esse digestam, ut ad convincendos ac avañoλoynreç reddendos Judæos spectaret, capite sequenti ostendemus. Prolegom. in Joan. 1. 2. cap. 3. sect. ii.

Imminens etiam Judææ pernicies occasionem maxime opportunam conscribendo libro dabat, in quo Joannis animus erat hujus ipsius judicii imminentis æquitatem defendere, et tentare, an Judæi ex hoc Reipublicæ naufragio magno agmine in Asiam enatantes, ad recipiendum unicum mundi Salvatorem hoc medio permoveri possint. Ibid. 1. 2. cap. 2. sect. xv. Vid. et 1. 2. cap. 3. num. iii. not. (b).

the Jews, among whom he preached, and wrought many miracles, and whom he often called to receive him as the Christ. This runs through St. John's gospel from the beginning to the end, or near the end of the twelfth chapter.

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Even in the introduction, he says, ch. i. 7, "John came . for a witness, to bear witness of the light, that all men through him might believe. Ver. 8, He was not that light, but was sent to bear witness of that light. Ver. 9, That was the true light, which lighteth every man that cometh into the world." That is, he was designed to be an universal blessing and he has done all that was fit to be done, to 'enlighten all men in the knowledge of God, and true reli'gion.' Ver. 14, "And we beheld his glory," we his disciples, and all who impartially attended," beheld his glory, the glory as of the only-begotten of the Father :" that is, the glory peculiar to the promised Messiah. Again, at ver. 18, he styles him "the only-begotten son." Here St. John may be supposed to declare his present faith, or to make a profession of the faith, which he had at the time of his writing. Having so done, he proceeds in the history. Ver. 19, 20, "And this is the record of John, when the Jews sent priests and Levites from Jerusalem, to ask him, Who art thou." He answered, that he was not the Christ, but his harbinger, or fore-runner, the person spoken of by Isaiah. And he declares the transcendent greatness of him, who was about to appear, and was already among them, ver. 21-28. Then at ver. 29, "The next day John seeth Jesus coming unto him, and saith: Behold the Lamb of God, that taketh away the sin of the world." Undoubtedly, by that character meaning the Messiah, and understood by all so to mean. See also ver. 30, 31, 32, 33. Then at ver. 34, "And I saw, and bare record, that this is the Son of God:" or the Christ. And ver. 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." He tells every body, that Jesus is the Christ, though not always in

• Priora duodecim capita evidentissime ea commemorent, quæ severum et tremendum illud Dei in Judæos judicium defendunt Talia enim facta et dicta continuo ordine proponunt, quæ non in obscuro angulo, sed coram totâ gente judaïcâ edita sunt, nullamque exceptionem patiuntur.――Atque hæc est ratio, cur Joannes secundum festa Judæorum historiam evangelicam digerat. Inde enim innotescit, Jesum ea diligenter frequentâsse, atque in iis publice coram toto populo judaïco se satis superque manifestâsse. Istud enim evangelistæ nostro plane privum est, ut ea potissimum narret, quæ a Domino nostro Hierosolymis, quin in ipso templo, gesta atque dicta sunt; paucis tantum interjectis, quæ eum etiam Judæam, Samariam, Galilæam, radiis gloriæ suæ cœlestis abunde illustrâsse, atque ita nullam partem regionis Judæorum vacuam reliquisse, probant. Lamp. Ibid. 1. 2. cap. 4. num. xxxiii. xxxiv.

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the same terms. And to finish our account of John the Baptist. In ch. iii. 25-36, is the last testimony borne by him to Jesus and it is very strong and full. He declares he was not himself the Christ, "but was sent before him. To him," says he, "God giveth not the spirit by measure. The Father loveth the Son, and hath put all things into his hands. He that believeth on the Son, hath everlasting life and he that believeth not the Son, shall not see life: but the wrath of God abideth on him."

Having gone through the Baptist's testimony, as here recorded, we look back to ch. i. 4-42, where Andrew finds his brother Simon, and says to him: "We have found the Messiah." Then ver. 45-51, "Philip findeth Nathanael, and saith to him: We have found him, of whom Moses in the law, and the prophets did write, Jesus of Nazareth." Nathanael likewise is convinced, and says: "Rabbi, thou art the Son of God; thou art the king of Israel." So writes St. John, showing, that the pious and well-disposed among the Jews readily received Jesus as the Christ. And thereby showing likewise, the great unreasonableness, and extreme perverseness of those who did not believe in him after all the proofs which he set before them in the course of his most powerful ministry. As the evangelist most justly says, near the conclusion of this part of his gospel. Ch. xii. 37, "But though he had done so many miracles among them, yet they believed not on him.” And see what follows there.

Ch. ii. 11. After the account of the miracle at Cana. "This beginning of miracles did Jesus in Cana of Galilee, and manifested forth his glory:" that is, the glory of the Messiah;" and his disciples believed on him:" or were confirmed in their belief that he was the Christ.

Soon after this, Jesus went up to Jerusalem at the passover, and cleansed the temple, saying: "Make not my Eather's house an house of merchandise," ch. ii. 13-17. By the work itself, and by his words, manifesting himself to be the Messiah. I omit other things in the remaining part of that chapter, which an attentive reader will take notice of.

Then, ch. iii. 1-21, is the history of Nicodemus, who, whilst Jesus was this time at Jerusalem, made him a private visit. He immediately professeth faith in him, as a prophet. But our Lord tells him plainly, that he was the Messiah, and demands a suitable regard from him. He likewise sets before Nicodemus the nature of his design, for preventing, or for removing all worldly expectations from him. He likewise intimates the call of the Gentiles, and the judgments

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coming upon the Jewish people, if they should persist in unbelief." For," says he, as Moses lifted up the serpent in the wilderness, so must the Son of man be lifted up: that whosoever believeth in him might not perish, but have everlasting life. For God sent not his son," the Messiah, "into the world to condemn the world: but that through him the world," Gentiles as well as Jews, "might be sav ed." And what there follows.

Jesus going through Samaria, from Jerusalem, in his way to Galilee, meets with a woman of that country. Ch. iv. 19, "The woman saith unto him: Sir, I perceive that thou art a prophet.”—And ver. 25, 26, "The woman saith unto him: I know that the Messiah cometh," or is soon to appear.

"Jesus saith unto her: I that speak unto thee am be."

-The woman left him, and went into the city," and saith unto the men: Come, see a man that has told me all things that ever I did. Is not this the Christ ?" Afterwards, ver. 42, "Many of that place said unto the woman: now we believe, not because of thy saying: for we have heard him ourselves, and know, that this is indeed the Christ, the Saviour of the world." Here is another instance of our Lord's freely declaring himself to be the Christ, and of his accepting a profession of faith in himself, as such. And the ready faith of these Samaritans aggravates the continued unbelief of the Jews, on whom more culture had been bestowed.

Ch. v. 1, "After this there was a feast of the Jews, and Jesus went up to Jerusalem." By many this is thought to be the passover. By others it is reckoned some other feast between the last-mentioned, and the next passover of our Lord's ministry. However that may be, at this season our Lord healed the lame man at the pool of Bethesda, on the sabbath day, and bid him carry his bed, and go home. "Therefore did the Jews persecute Jesus, and sought to slay him, because he had done these things on the sabbath day. But Jesus answered them: " My Father worketh hitherto, and I work," ver 16, 17. The Jews charge him with blasphemy. Our Lord vindicates himself, and claims the character of the Messiah in high terms: and assures them," that all judgment had been committed unto the Son," meaning himself, the Messiah: "that all men might honour the Son, even as they honour the Father," ver. 21-23. And, for proof, he refers to their scriptures, the testimony of John, and the works which he had wrought among them, in the Father's name, ver. 24-47.

Ch. vi. 1-3, We perceive our Lord to be in Galilee,