[191]. See Quest. LXII, LXIII.
[192]. See Quest. LXXVIII.
[194]. Vid. Burnet. Tellur. Theor. Lib. iv.
[195]. Justin Martyr seems to speak of it not only as his own opinion, but as that which was generally held by the orthodox in his day, joins the belief hereof with that of the resurrection of the dead, and supposes it to be founded on the writings of some of the prophets. Vid. Justin Martyr Dialog. cum. Tryph. Jud. page 307. Εγω δε, και ει τινες εισιν ορθογνουμονες κατα παντα Χρισιανοι, και σαρκος ανας ασιν γενησεθαι επισαμεθα, και χιλια ελη εν Ιερουσαλημ οικοδομηθειση και κοσμηθειση και πλατυνθειση, οι προθηται Ιεζεχιηλ, και Ησαιας, και οι αλλοι ομολογουσιν. And Irenæus [Vid. advers. Hær. Lib. V. cap. 33.] not only gives into this opinion, but intimates, that it was brought into the church before his time, by one Papias, cotemporary with Polycarp, and that he recieved it from those who had it imparted to them by the apostle John: But Eusebius, [Vid. Euseb. Hist. Eccles. Lib. III. cap. 33.] though he speaks concerning this Papias, as one who was intimate with Polycarp, notwithstanding represents him as a very weak man; and therefore there is little credit to be given to his account of this matter, as agreeable to the apostle’s sentiments or writings; and Irenæus himself, in the place before mentioned, cites a passage out of the same author, which, he pretends, he received from those that had it from the apostle John, concerning a certain time, in which there shall be vines, which shall produce ten thousand branches, and each of these as many smaller branches; and each of these smaller branches have ten thousand twigs, and every twig shall bear ten thousand clusters of grapes, and every cluster ten thousand grapes; which shews that the man was ready to swallow any fable he heard; and, if it was told him so, to father it upon the apostle, which discovers how little credit was to be given to what he says concerning this opinion, especially as he explains it, as transmitted to the church by the apostle John. And Tertullian is also mentioned, as giving some occasional hints, which shew that he was of this opinion. And Lactantius, who, in his Ciceronian style, describes the happy condition that the church shall be in, (without having much regard to those spiritual privileges that it shall enjoy, in which sense the predictions of the prophets, concerning it, are principally to be understood) takes his plan more especially from some things that are said concerning it, in the Sybilline oracles. Vid. Lanctant. de vita beat. Lib. VII. cap. 24. & Epitom. cap. 11.
[196]. Vid. Aug. de Civ. Dei. Lib. XX. cap. 7.
[197]. Vid. Mede Commet. min. in Apocal. cap. xix. and Dr. More, and others, who are of the same opinion as to this matter.
[198]. See Mede’s Works, Book IV. Epist. 17. Page 938-940.
[199]. As for the story that Mede relates, to give countenance to this opinion, concerning Christ’s appearing, in a glorious manner, upon the Jews demanding such an extraordinary event, (after a public disputation, held three days, between Gregentius, an Arabian Bishop, and Herbanus, a Jew, a multitude of spectators being present, both Jews and Christians) and signifying that he was the same Person that their fathers had crucified; and their being first struck blind, as Paul was, and then, like him, converted and baptized, there are several things, in this account, that seem fabulous and incredible; though it is not improbable that there was a disputation held between Gregentius and the Jews, about the truth of the Christian religion, about the year of our Lord 470; or, as others suppose, 570: yet it is much to be questioned, whether the account we have of it be not spurious, written, by one who calls himself by that name, in Greek, about three or four hundred years since; and especially, because so extraordinary a miracle, wrought in an age when miracles had, for so considerable a time, ceased, is not taken notice of by other writers, of more reputation in the age in which it is said to be wrought, especially since it would have been one of the most extraordinary proofs of the Christian religion that have been given since our Saviour’s time. And it is very strange, that, as the result hereof, five millions and a half of the Jews should be converted at once, by this miracle, and yet this thing be passed over in silence by other writers; and it is very much to be questioned, whether there were such a multitude of Jews gathered together in one kingdom, and, indeed, whether that kingdom consisted of such a number of people; and, if there were so many Jews, we must suppose that there was an equal number of Christians present; but that so many should be present at one disputation, seems incredible to a very great degree. Vid. Gregen. disputat. cum Herban. fol. 192, & 200. & Cave. Hist. lit. Tom. I. page 363.
[200]. Moriar ut videam.