instructing the people in the principles of that holy religion he was sent to propagate In this manner did John continue to spend his time, till death put a period to his labors, which happened in the beginning of the reign of the emperor Trajan. His remains were deposited in the city of Ephesus, where several of the fathers observe that his tomb, in their time, was remaining in a church, which was built to his honor and called by his name. He was the only apostle who escaped a violent death; notwithstanding which he is deemed a martyr on account of his having undergone the mode of an execution, though it did not take effect. He lived the longest of any of the apostles, being nearly a hundred years of age at the time of his death.

St. John, having been brought up to the business of a fisherman, never received a liberal education; but what was wanting from human art was abundantly supplied by the excellent constitution of his mind, and that fulness of Divine grace with which he was adorned. His humility was admirable, always studiously concealing whatever tended to his own honor. In his epistles he never styles himself either apostle or evangelist; the title of "presbyter," or "elder," is all he assumes, and probably as much in regard to his age as his office. In his Gospel, when he speaks of "the disciple whom Jesus loved," he conceals his own name, leaving the reader to discover who he meant. He practised charity to the utmost extent, and affectionately recommended it to all mankind. This, and the love of our neighbor, is the great vein that runs through all his writings, more especially his epistles, wherein he urges it as the great and peculiar law of Christianity, and without which all pretensions to our blessed Saviour are vain and frivolous, useless and insignificant. When age and the infirmities of nature had rendered him so weak that he was unable to preach to the people any longer, he was led, at every public meeting, to the church at Ephesus, where he generally addressed himself to the people in these words: "Little children, love one another." When his hearers, tired with the constant repetition of the same thing, asked him the reason of it, he told them that to love one another was the command of our blessed Saviour.

The greatest instance of our apostle's care for the souls of men is displayed in the inimitable writings he left to posterity; the first of which in point of time, though placed last in the sacred canon, is his Apocalypse, or book of Revelation, which he wrote during his banishment in the island of Patmos.

Next to the Apocalypse, in order of time, are his three epistles, the first of which is catholic, calculated for all times and places, containing the most excellent rules for the conduct of a Christian life, pressing to holiness and pureness of manners, and not to be satisfied with a naked and empty profession of religion-not to be led away with the crafty insinuation of seducers; and cautioning them against the poisonous principles and practices of the Gnostics. The apostle here, according to his usual modesty, conceals his name, it being of more consequence to a wise man what is said than who says it. It appears from St. Augustine that this epistle was anciently ascribed to the Parthians, because in all probability St. John preached the gospel in Parthia. The other two epistles are but short, and directed to particular persons; the one to a woman of honorable quality, encouraging her and her children to charity, to perseverance in good works, and to show no countenance to false teachers and deceivers. The other epistle is directed to the charitable and hospitable Gaius, the kindest friend and the most courteous entertainer of all indigent Christians.

Before he undertook the task of writing his gospel, he caused a general fast to be kept in all the churches throughout Asia, to implore the blessing of Heaven on so great and momentous an undertaking. When this was done, he set to work and completed it in so excellent and sublime a manner, that the ancients generally compared him to an eagle soaring aloft among the clouds, whither the meek eye of man was not able to follow him.

St. Paul, in speaking of the writings of this apostle, says, "Among all the evangelical writers, none are like St. John for the sublimity of his speech, and the height of his discourses, which are beyond any man's capacity fully to reach and compre hend." This is corroborated by Epiphanius, who says, "St. John, by a loftiness and speech peculiar to himself, acquaints us, as it were out of the clouds and dark recesses of wisdom, with the divine doctrine of the Son of God."

Such is the character given of the writings of this great apostle and evangelist, who was honored with the endearing title of being the beloved disciple of the Son of

God; a writer so profound as to deserve, by way of eminence, the character of St. John the Divine.

ST. PHILIP.

In the distribution made by the apostles of the several regions of the world in which they were to preach the gospel after our Lord's ascension, the upper Asia fell to Philip, where he labored with the most indefatigable diligence to propagate the doctrine of his Master in those parts. From the constancy and power of his preaching, and the efficacy of his miracles, he gained numerous converts, whom he baptized in the Christian faith, curing at once their bodies of infirmities and distempers, and their souls of errors and idolatry. Here he continued a considerable time, and, before he left the place, settled the churches and appointed Christian pastors over those whom he had converted.

After Philip had for several years successfully exercised his apostolic office in upper Asia, he went to Hierapolis in Phrygia, a city remarkably rich and populous, but at the same time overrun with the most enormous idolatry. Philip was greatly grieved to see the people so wretchedly enslaved by error and superstition; he, therefore repeatedly offered up his prayers to Heaven in their behalf, till, by his prayers, and often calling on the name of Christ, he procured the death, or at least the vanishing of a dragon, or enormous serpent, to which they paid adoration.

Having thus demolished their deity, Philip clearly demonstrated to them how ridiculous and unjust it was to pay divine honors to such odious creatures: he told them that God alone was to be worshipped as the great parent of all the world, who, in the beginning made men after his glorious image, and when fallen from that innocent and happy state, sent his own Son into the world to redeem them. That, in order to perform this glorious work, he died on the cross, and rose again from the Jead, and at the end of the world would come again to raise all the sons of men from the chambers of the dust, and either sentence them to everlasting punishment, or reward them with everlasting felicity.

This discourse roused them from their lethargy, insomuch that great numbers, being ashamed of their idolatry, immediately forsook it, and embraced the doctrine of the gospel. But the success attending Philip's endeavors proved fatal to him. The magistrates were so incensed at his having obtained such a number of converts that they resolved to put an effectual stop to his proceedings. They accordingly ordered him to be seized, and thrown into prison, whence, after being severely scourged, he was led to execution, and put to death, the manner of which, according to some, was by being hanged against a pillar, and, according to others, by crucifixion.

As soon as he was dead, his body was taken down by Bartholemew, his fellowlaborer in the gospel, and Mariamne his sister, the constant companion of his travels, and decently interred in a private place near the city, both of whom, for performing this friendly office, barely escaped with their lives.

The martyrdom of St. Philip happened about eight years after that of St. James the Great.

ST. BARTHOLEMEW.

This apostle is mentioned among the immediate disciples of our Lord, under the appellation of Bartholemew, though it is evident, from divers passages in Scripture, that he was also called Nathaniel.*

After our Lord's ascension into heaven, Bartholemew visited different parts of the world, in order to propagate the gospel of his Master, and at length penetrated as far

That Nathaniel and Bartholomew were only two names for one and the same person, the one his proper and the other his relative name, is beyond all doubt; bnt then the question is, upon what account it was that he had his relative name conferred on him, That several sects in the Jewish church denominated themselves from some famous person of that nation (as the Essenes did from Enoch, and the Sadducees from Sadoc), can not be denied; and therefore, if we may suppose that there were others who called themselves Tholmeans, from Tholmai, scholar to Heber, the ancient master of the Hebrews, who flourished in Debir and Hebron, it will be no hard matter to make Nathaniel of this order and institution, and thereupon to give him the name of Bartholomew, i. e., a scholar of the Tholmæans, and so create him, as he is said to have been, a doctor of the Jewish law. But an easier explanation of this matter will appear from the following observations. That, as the first syllable of his name signifies a son, the word Bar-tholomew will import no more than the son of Tholomew, or Tholmai, which was no uncommon name among the Jews, And, that it was a usual thing among them for the son thus to derive his name, is evident from the instance of Bar-timæus, which is interpreted the son of Timaus (Mark x. 46), and that of Bar-jona (Matt. xvi, 17), which St. John makes the same with Simon, son of Jonas. (John xxi, 15.)

as the Hither India. Here he remained a considerable time, and then went to Hierapolis in Phrygia, where he labored (in conjunction with Philip) to plant Christianity in those parts; and to convince the blind idolaters of the evil of their ways, and direct them in the paths which lead to eternal salvation. This enraging the bigoted magistrates, they sentenced Bartholemew to death, and he was accordingly fastened to a cross; but their consciences staring them in their faces for the iniquity they were about to commit, they ordered him to be taken down and set at liberty.

In consequence of this our apostle left Hierapolis, and went to Lycaonia, where he obtained a great number of converts, whom he instructed and trained up in the prin ciples of the Christian religion. From Lycaonia he went to Albania, a city on the Caspian sea, a place miserably overrun with idolatry, from which he labored hard to reclaim the people. But his endeavors to "turn them from darkness unto light, and from the power of Satan unto God," instead of proving effectual, only procured his destruction. The magistrates were so incensed against him, that they prevailed on the governor to order him to be put to death, which was accordingly done with the most distinguished cruelty. It is the general opinion of most writers, that he was first severely beaten with sticks, then crucified, afterward flayed while still alive, and lastly, that his head was severed from his body.

ST. MATTHEW.

During the first eight years after our blessed Lord's ascension into heaven, Matthew continued to preach the gospel with great assiduity in different parts of Judea; after which he left the country of Palestine in order to convert the Gentile world. But before his departure, at the earnest solicitation of the Jewish converts in Judea, he wrote the history of the life and actions of the blessed Jesus, which he left among them as a standing monument of what he had so often delivered to them in his

sermons.

After Matthew left Judea, he travelled into various parts, but the particular places he visited are not certainly known. However, after laboring indefatigably in the vineyard of his Master, he suffered martyrdom at a city called Nadabar in Ethiopia; but the particular manner of his death is not certainly known, though it is the general conceived opinion that he was slain with a halberd. His martyrdom is commemorated by the church on the 21st day of September.

St. Matthew was a remarkable instance of the power of religi on, in bringing men to a proper temper of mind. If we reflect upon his circumstances while he continued a stranger to the great Redeemer of mankind, we shall find that the love of the world had possessed his heart. But notwithstanding this, no sooner did Christ call him, than he abandoned, without the least scruple or hesitation, all his riches; nay he not only renounced his lucrative trade, but ran the greatest hazards of displeasing. masters who employed him, for quitting their service without giving them the leas notice, and leaving his accounts in confusion. Had our blessed Saviour appeared as a secular prince, clothed with temporal power and authority, it would have been no wonder for him to have gone over to his service; but when he appeared under all the circumstances of poverty, when he seemed to promise his followers nothing but misery and sufferings in this life, and to propose no other rewards than the invisible encouragements of another world, his change appears truly wonderful and surprising. But divine grace can subdue all opposition.

His contempt of the world was fully manifested in his exemplary temperance and abstemiousness from all delights and pleasures; insomuch that he even refused the ordinary conveniences and accommodations of life. He was remarkably modest in the opinion he entertained of himself, always giving the preference to others, even though their abilities were not so conspicuous as his own. The rest of the evangelists are careful to mention the honor of his apostleship, but speak of his former sordid, dishonest, and disgraceful course of life, only under the name of Levi; while he himself sets it down with all its circumstances, under his own proper and common name; a conduct which at once commends the prudence and candor of the apostle, and suggests to us this useful reflection, that the greatest sinners are not excluded from divine grace; nor can any, if penitent, have just reason to despair, when publicans and sinners find mercy at the throne of grace.

The Gospel which St. Matthew wrote at the entreaty of the Jewish converts,

Defore he left Judea, was penned in the Hebrew language, but soon after translated into Greek by one of his disciples. After the Greek translation was admitted, the Hebrew copy was chiefly owned and used by the Nazaræi, a middle sect between Jews and Christians; with the former, they adhered to the rites and ceremonies of the Mosaic law, and with the latter, they believed in Christ, and embraced his religion; and hence this Gospel has been styled, The Gospel according to the Hebrews," and "The Gospel of the Nazarenes."

ST. THOMAS.

The apostle Thomas, after our Lord's ascension, continued to preach the gospel in various parts of Judea; till at length, being interrupted by the dispersion of the Christian church in Jerusalem, he repaired into Parthia, the province assigned him for his ministry. He afterward preached the gospel to the Medes, Persians, Carmans, Hyrcani, Bractarians, and the neighboring nations. During his preaching in Persia, he is said to have met with the magi, or wise men, who had taken that long journey at our Saviour's birth to worship him, whom he baptized, and took with him, as his companions and assistants in propagating the Gospel.

Leaving Persia, he travelled into Ethiopia, preaching the glad tidings of the gos pel, healing the sick, and working other miracles, to prove he had his commission from on high.

After travelling through these countries, he entered India, and went first to Socotora, an island in the Arabian sea, and then to Cranganor, whence, having converted many from the error of their ways, he travelled farther into the east. Having successfully preached the gospel here, he returned back to the kingdom of Coromandel, where, at Malipur, the metropolis of the kingdom, not far from the mouth of the Ganges, he began to erect a place for divine worship, but was interrupted by the idolatrous priests, and Sagamo, prince of the country. However, after he had performed several miracles, he was suffered to proceed in the work, and Sagamo himself embraced the Christian faith, whose example was soon followed by great numbers of his friends and subjects.

This remarkable success alarmed the Brachmans, who plainly perceived that their religion would be soon extirpated unless some method could be found of putting a a stop to the progress of Christianity; they therefore resolved to put the apostle to death. At a small distance from the city was a tomb, whither St. Thomas often retired for private devotion. Hither the Brachmans and their armed followers pursued him; and while he was at prayer, they first threw at him a shower of darts, after which one of the priests ran him through the body with a lance. His corpse was taken up by his disciples, and buried in the church he had caused to be erected, and which was afterward improved into a fabric of very great magnificence.

St. Chrysostom says, that St. Thomas, who at first was the weakest and most incredulous of all the apostles, became, through Christ's condescension to satisfy his scruples, and the power of the divine grace, the most active and invincible of them all; travelling over most parts of the world, and living without fear in the midst of barbarous nations, through the efficacy of that Almighty power, which can make the weakest vessels to perform acts of the greatest difficulty and moment.

ST. SIMON, COMMONLY CALLED THE ZEALOT.

This apostle, in the catalogue of our Lord's chosen disciples, is styled "Simon the Canaanite," whence some are of opinion that he was born at Cana, in Galilee; and it is generally thought that he was the bridegroom mentioned by St. John, at whose marriage our blessed Saviour turned the water into wine.

The name of this apostle is derived from the Hebrew word knah, which signifies zeal, and denotes a warm and sprightly disposition. He did not, however, acquire this name from his ardent affection to his Master, and the desire of advancing his religion in the world, but from his zealous attachment to a particular sect of religion before he became acquainted with his great Lord and Master.

In order to explain this matter more clearly to the understanding of our readers, it is necessary to observe, that as there were several sects and parties among the Jews, so there was one, either a distinct sect, or at least a branch of the Pharisees, called the sect of the Zealots. This sect took upon them to inflict punishments in extraordinary