of feeling of the assumed author of the fourth Gospel be contrasted with it so much to the disadvantage of the writer of the Apocalypse, we ask whether this reference to the collective Twelve can be considered at all on a par with the self-glorification of the disguised author of the Gospel, who, not content with the simple indication of himself as John a servant of Jesus Christ, and with sharing distinction equally with the rest of the Twelve, assumes to himself alone a pre-eminence in the favour and affection of his Master, as well as a distinction amongst his fellow disciples, of which we first hear from himself, and which is anything but corroborated by the three Synoptics? The supposed author of the fourth Gospel, it is true, does not plainly mention his name, but he distinguishes himself as "the disciple whom Jesus loved," and represents himself as "leaning on Jesus' breast at supper."(1) This distinction assumed to himself, and this preference over the other disciples in the love of him whom he represents as God, is much greater self-glorification than that of the author of the Apocalypse. We shall presently see how far Ewald is right in saying, moreover, that the author does not clearly indicate the person for whom at least he desires to be mistaken. We must conclude that these objections have no weight, and that there is no internal evidence whatever against the supposition that the "John" who announces himself as the author of the Apocalypse was the Apostle. On the contrary, the tone of authority adopted throughout, and the evident certainty that his identity would everywhere be recognized, denote a position in the Church which no other person of the name of John could well have held at the time when the Apocalypse was written. {400}