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i Latin, [ Advena, or Peregrinus sum] that is, (as

the inspir'd Penmen, I shew'd you before, always use it in the Holy Scriptures) I am a Stranger or Foreigner in any Place. But this is not all; he adds immediately, that this very Word is put in direct Opposition to xc7oixer, which, according to ancient Glosses, (says he) signifies to dwell, or have an Habitation in any Place : And is this any thing more or less, than downright Opposition to our learned Enquirer's peremptory Interpretation of it? And what this judicious Glossary does thus affirm, he makes good by the unexceptionable Authorities of * Philo Judaus, * S. Bafil the Great, || Theodoret, and others, whose particular Quotations you have here noted in the Margin, which make it clearer still.

I am sensible, it may be alledg'd, that the Greek Preposition, [mapa] when join'd in Composition with another Word, (as it is here) does often signify the same as sjuxta] with the Latins, that is, nigh, or near to any Place. And this I take to be the sole Motive indeed, that induc'd our learned Author to make this positive Construction of the Word. But let S Deo varius (that accurate Critick in the Particles D 2


• Philo sudæus de Sacrif. Abel do Cain. 'O tor's εγκυκλίους μόνοις επανέχων παροικά σοφία, και καλοϊκά. .

+ Bafil. m. in Pf. 14. t. I. p. 149. 'H aegrxía zi διαγωγή πρόσκαιρG.

Il Theodoret. in Pf. 119. p. 911. Taegini dev xanê, Η εν τη αλλοτρία διαγωγήν.

Vide Matth. 'Devarii, lib. de Grac, Ænig, particul. Edit. du Gard. A. D. 1657. Pag. 206,

of the Greek Tongue) be heard in this Cafe ; and he will teach us, that we can't, with any Authority, attribute such a determinate Sense to it: For his Note upon it is this, ji these (says he) non folum rò ég sus, sed etiam od zeeg

BE w fignificat; that is, the Preposition maes' does not only signify nigh, or near to, but also beyond, or from abroad, and without, according to the different Phrase or Authors we may meet it in ; which sufficiently justifies the above-mention’d ancient Writer's using it (even in this very Word before us) in direct Opposition to that of dwelling nigh one another in one and the same Place.

But too much of this; for I ever took Criticism to be a slender Way of arguing in so great a Subject as this is ; only I found no Help for it here, the Determination was so positive in the Case, and such smooth Infinuations advanc'd upon the Plausibility of a single Word.

To pass then from Words to Things; that if the bare Name does not satisfy, we may, at least, by some following Observations of Matter of Fact, consent to his main Asertion, That a* Bishop's Diocese and a modern Paris were 'the same, as in Name, Thing : That is, let Scripture, Fathers, and History, say what they will of the numerous Conversions wrought by the blesed Apostles themselves, by their inspird Fellow-Labourers and Successors in the Ministry of the Gospel, either in Ferusalem, Fudæa, or throughout the Heathen World; yet the utmost Result of all their Labours a


* Enq. po 17

mounted to no more, for 300 Years together, than just to such a competent Society of Believers, as could be enclos’d within the Walls of a single Oratory, in any of the largest cities upon Earth, (including the adjacent Territories too.)

I wish our learned Author had begun his Proof of this, where the Church itself began, and had thought Jerusalem (the Mother-Church of all) as worthy of his Notice as any of the rest, and Scripture Evidence as fit to be conlider'd, as other Authorities he is pleas'd to use. But he has cautiously declin'd both one and t'other: For in his three first Chapters, wherein the whole Parochial Scheme is finishid, we find bot

one flight Reference to holy Writ, and that of no Importance to the Case, nor any Text so much as nam’d at áll; and amongst all the particular Churches he chose to treat of, (which are pretty many) that of Jerusalem (which the whole College of ApoAtles jointly founded, as it were å Model for the rest) is not so much as nam’d. Was this for want of Matter, can we think, suitable to the Subject of his Enquiry there? or rather, that the Stream of Evidence ran too strong against bis whole Hypothesis in them both? Is it so obvious to common Sense, as not to deserve a little Notice, and plainer Explication of it, (in his Way) how the many Thou. fands from time to time converted in Jerusaleng alone, and the daily Increase of them, (as it is specify'd in the Texts here noted


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Chap. 1. Pag. 11.

in the Margin) * should commodiously, or indeed pollibly worship God in one and the fame Place together, since they neither had the capacious Temple, (to be sure) or any other Place, that should be too much taken Notice of, to hold such a numerous, and indeed unconceivable Allembly in? And yet S. James, + (the Bishop of this Church bimself) in a few Years after, calls those Thousands of converted Fews by the multiplyed Number of Myriads of them, A&s xxi. 20.

The inspir'd Penmen, who relate all this, had little Reason to record in Sacred Writ, or to amuse Posterity with the Number, Method, or Nature of the Churches, Oratories, or Meeting-Houses, (call them what we please) wherein those Multitudes of blessed Converts held Asemblies for the Offices and Mysteries of their new Religion, (tho' their Breaking Bread from House to House, the Churches mention'd in private and particular Houses there, are no imperfect Intimations of it, whatever other Interpretations may be forc'd upon them.)


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* A&ts i. 15. The Number of the Names together were about 120. Aås ii. 41. There were added to them about 3000 Souls. Ver. 47. The Lord added daily to the Churcb such as should be saved. Aats iv. 4. (Peter and John preaching afterwards upon bealing of the Cripple) Many of them wbich beard," believed; and the Number of Men was

Aets v. 14. Believers were the more added to the Lord both of Men and Women. A&ts vi. 7. Still tbc Word of God increased, and the Number of Disciples multiply'd in Jerusalem greatly; and a great company of the Priests were obedient to the Faith.

+ Θεωρες, αδελφέ, πόσα Μυριάδες εισίν Ιεδαίων of Tiaise x67wv• A&s xxi. 20.

about 5000.

But, be that as it will, the Matter of Fact which They tell us, commands our Faith; and if common Sense and Reason can contract such Numbers into a single Congregation, all their other Writings, I'm afraid, will feel the dangerous Effect of such an extraordinary Sort of commenting upon them.

Tertullian says more than all this still, and that of every Place in general too: * The Numbers of Christians, in his early age, were well nigh the greater Part of every City

; for so he frankly tells the persecuting Scapula, who was not to be jested with. And again, to all the Roman Magistrates, in his Apology, he glories in the Multitudes of his Profession, thus: of. We are of Yesterday, (says he) yet every Place is filld with us, your Cities, the IPands, the Forts, your Corporationsý the Councils, the Armies, the Tribes and Companies ; yea, the Palace, Senate, and Courts of Justice ; your Temples only have we left you free. Should we go off and separate from you, you'd stand amaz’d at your own Desolation, be affrighted at the Stop and Deadness of Affairs amongst you; and you'd have more Enemies than

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* Tanta hominum multitudo, pars pæne major cujusq; civitatis. Tertul. ad Scap. 6. 2. p. 86.

+ Hefterni sumus, & veftra omnia implevimus, urbes, insulas, caftella, municipia, conciliabula, caftra ipfa, tribus, decurias, palatium, fenatum, forum; fola vobis reliquimus templa. Tertul. Apol. p. 33. cap. 37. Si tanta vis hominum in aliquem orbis remoti finum abrupiffemus à vobis proculdubio expaviffetis ad folitudinem veftram, ad filentium rerum, & ftuporem quendam quafi mortui orbis. Id. ib.

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