se of the Gospel of St John in his case [216:1]. Melito again commented
on the Apocalypse; and there is ample evidence (as I trust to show
hereafter) that he recognized the Fourth Gospel also. Both books alike
are used in the Letter of the Gallican Churches (A.D. 177). Both alike
are accepted by Theophilus of Antioch, by the Muratorian writer, by
Irenaeus, and by Clement. It is the same during the first half of the
third century. Tertullian and Cyprian, Hippolytus and Origen, place them
on an equal footing, and attribute them to the same Apostle. The first
distinct trace of an attempt to separate the authorship of the two books
appears in Dionysius of Alexandria [216:2], who wrote about the middle
or early in the second half of the third century. Even he argues
entirely upon considerations of internal criticism, and does not pretend
to any traditional evidence. He accepts both works as canonical; and he
questions the Apostolic authorship, not of the Gospel, but of the
Apocalypse.

VII. THE LATER SCHOOL OF ST JOHN.

[FEBRUARY, 1876.]

It has been stated in a former paper that at the fall of Jerusalem a
remnant of the Apostolic company, together with other primitive
disciples, sought a new home in Asia Minor [217:1]. Of this colony
Ephesus was the head-quarters, and St John the leader. Here he is
reported to have lived and laboured for more than a quarter of a
century, surviving the accession of Trajan, who ascended the imperial
throne A.D. 98 [217:2]. In this respect his position is unique among the
earliest preachers of Christianity. While St Peter and St Paul converted
disciples and organized congregations, St John alone was the founder of
a school. The prolongation of his life after the Church was firmly
rooted, and his fixed residence in the midst of a compact Christian
society, combined to give a certain definiteness to his personal
influence, which would be wanting to the labours of these more strictly
missionary preachers. Hence the traditions of St John are more direct,
more consistent, and more trustworthy, than those which relate to the
other Apostles.

Thus we may, without any great impropriety, speak of the 'school of St
John.' The existence of such a body of disciples gathered about the
veteran teacher is indicated by notices in various writers. The author
of the Muratorian fragment, for instance, speaks of this Apostle as
writing his Gospel at the request not only of his fellow-disciples, but
a