He was the familiar friend of Polycarp, another of St.
John's Disciples; and either from him, or immediately
from St. John's mouth, he might receive this doctrine.
That he taught it in the Church, is agreed on by all
hands; both by those that are his followers, as Ireneus; and those that are not well-wishers to this doctrine, as Eusebius and Jerome.
There is also another chanel wherein this doctrine
is traditionally deriv'd from St. John, namely by the
Clergy of Asia; as Irenceus tells us in the same Chapter.
For, arguing the point, he shows that the Blessing promis'd to Jacob from his Father Isaac, was not made
good to him in this life, and therefore he says, without doubt those words had a further aim and prospect upon
the times of the kingdom: (so they us'd to call the Millennial state) when the Just rising from the dead, shall
reign: and when Nature renew'd and set at liberty, shall
yield plenty and abundance of all things; being blest with
the dew of Heaven, and a great fertility of the Earth.
According as has been related by those Ecclesiasticks or
Clergy, who see St. John, the Disciple of Christ: and heard
of him WHATOUR LORD HAD TAUGHT CONCERNING THOSE TIMES. This, you see, goes to
the Fountain-head. The Christian Clergy receive it
from St. John, and St. John relates it from the mouth
of our Saviour.
So much for the Original authority of this doctrine,
as a Tradition: that it was from St. John, and by him
from Christ. And as to the propagation and prevailing of it in the primitive Church, we can bring a witness beyond all exception,
, and his Senior. He says, that himself, and
all the Orthodox Christians of his time, did acknowledge
the Resurrection of the flesh
(suppose the first resurrection) and a thousand years reign in Jerusalem restor'd
in the new Jerusalem. According as the Prophets, Ezekiel, and Isaiah, and Others, attest with common consent.
As St. Peter
had said before, Act.
3. 21. That all the
Prophets had spoken of it.
Then he quotes the 65th.
, which is a bulwork for this doctrine,
that never can be broken. And to shew the Jew
whom he had this discourse, that it was the sence of