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and Dr. Mill's Notes on the place. He who has a mind to read more on this may confult Erafmus, Grotius, Beza, Simon, Hammond, Whitby, and especially Dr. Mill, in the places above cited.

X. A Difcourfe afcribed to Chrift by Papias, and some others, who converfed with St. John the Apoftle, preferved in Irenæus adv. Hæref. lib. 5. cap. 33.

Prædicta itaque benedictio ad tempora regni fine contradictione pertinet, quando regnabunt jufti furgentes a mortuis: quando et creatura renovata et liberata multitudinem fructificabit univerfæ efcæ, ex rore cœli et ex fertilitate terræ: quemadmodum Prefbyteri meminerunt, qui Joannem Difcipulum Domini viderunt, audiffe fe ab co, quemadmodum de temporibus illis docebat Dominus, et dicebat: Venient dies, in quibus vineæ nascentur, fingulæ decem millia palmitum habentes, et in uno palmite dena millia brachiorum, et in uno vero palmité dena millia flagellorum, et in unoquoque flagello dena millia botruum, et in unoquoque botro dena millia acinorum, et unum

The aforementioned bleffing (viz. the bleffing of Ifaac on his fon Jacob, Gen. xxvii. 27, 28.) undoubtedly relates to the times of that kingdom, in which the righteous fhall reign after their refurrection from the dead; when the creature being made new, and delivered from bondage (fee Rom. viii. 21, &c.), fhall produce prodigious quantities of all forts of food, through the dews of heaven and the fruitfulness of the earth. Agreeable to which the Elders, who faw John the Disciple of our Lord, have related, that they heard him declare what the Lord faid concerning those times, viz. That he faid (the following words), The days will come, in which there will fpring up vines, each of which fhall have ten thousand branches, and every one of thefe branches fhall have ten thousand lesser branches, and every one of thefe branches shall have ten thoufand twigs, and every one of thefe twigs fhall have ten thoufand clufiers of grapes, and every cluster of grapes, shall

quodque acinum expreffum dabit viginti quinque metretas vini. Et cum eorum apprehenderit aliquis fanctorum botrum, alius clamabit: Botrus ego melior fum, me fume; per me Dominum benedic. Similiter et granum tritici decem millia fpicarum generaturum, et unamquamque fpicam habituram decem millia granorum, et unumquodque granum quinque bilibres fimilæ claræ mundæ ; et reliqua autem poma et femina, et herbam fecundum congruentiam iis confequentem: et omnia animalia iis cibis utentia quæ a terra accipiuntur, pacifica et confentanea invicem fieri, subjecta hominibus cum omni fubjectione.

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have ten thousand grapes, and every grape, when it is pressed, fhall yield five and twenty meafures of wine; and when any of the Saints, ball lay hold upon one of thefe clusters, another shall cry out, I am a better cluster than thee, take me, and by me bless the Lord; in like manner, one grain of wheat shall bring forth ten thousand ears, and every ear fhall have ten thousand grains, and every grain fhall yield ten pound of neat meal, and in a like proportion to thefe fhall be the product of apples and feeds, and herbs according to their kinds, and also all animals, who feed upon thefe foods, which are the produce of the earth, fhall be peaceable, agreeing with each other, and in a most perfect fubjection to men.

These things, fays Irenæus, are related by Papias, a hearer of John, and acquaintance of Polycarp, in the fourth book of his work.

XI. Another Hiftory and Saying of Chrift, in the fame place of the fame author.

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credente, et interrogante; Quomodo ergo tales genituræ a Domino perficientur? dixiffe Dominum, Videbunt qui venient in illa.

believe these things, but enquired, How the Lord could bring about fuch an increase? The Lord replied, They who arrive to that fate (or come to that kingdom) shall see.

These two paffages feem indeed probably enough to have been in fome antient Apocryphal Gospel, were it not that Irenæus intimates they were received by tradition; and Papias dealt much in fuch ftories, as Eufebius informs us 2. I fuppofe I need be at no pains to prove that these were not the words of Chrift; and I cannot but wonder Dr. Grabe should make any difficulty of disbelieving the tradition . I will only make two or three brief remarks on this head.

First, That the doctrine of the Millennium, or Chrift's perfonal reign on earth, feems to owe its original to Papias. So Eufebius exprefsly fays; and perhaps on this account we meet with the title of Papianistæ among the hereticks in Juftinian's Code, lib. i. tit. v. leg. 5.

Secondly, The generality of the antient Chriftians fell into this opinion. So Eufebius exprefsly faith o.

Thirdly, Papias feems to have borrowed it from the Jews; for it is well known, and even from the Gospels, that they had the expectations of a temporal kingdom from the Meffias; and their oldest writings affure us, they expected fuch things in it, as Papias and his followers did. See Galatin. Arcan. Cathol. Verit. 1. 10. c. 4.

Fourthly, It feems very probable, that as Papias was the author of this doctrine, fo of this paffage afcribed to Chrift, and calculated to fupport it.

a Hift. Eccl. 1. 3. c. 39. Spicileg. Patr. t. 2. p. 231.

• Hift. Eccl. l. 3. c. 39.

d Ibid.

See Dr. Whitby's Treatife of the Millennium.

XII. Saying

XII. A Saying afcribed to Chrift by Juftin Martyr. Dialog. cum Tryph. Jud. p. 267.

Διὸ καὶ ὁ ἡμέτερ Κύριος Ἰησᾶς Χρισὸς εἶπεν, Ἐν οἷς ἂν ὑμᾶς καταλάβω, ἐν τέτοις καὶ κρινῶ.

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Wherefore our Lord Jefus Chrift hath faid: In whatfo ever [actions] Ifhall find you, by them also I will judge you.

This is a very noted paffage, and has been not only cited in several of the antient books, but taken notice of by several of the moderns, infomuch that for this reason Justin is reputed to have made ufe of the Apocryphal books. Every body knows (fays Cafaubon a) that Juftin Martyr and the other Fathers have frequently appealed to Apocryphal books; but I know not one inftance which has been affigned for the proof of this, befides the paffage which we are now upon. It requires therefore confideration, and the more, because Juftin, being one of the first Christian writers whofe works are extant, his rejecting all other books befides thofe now received, is a mighty confirmation of our present Canon. But I come to the paffage, and to enquire what has been said of it.

1. Langus (Juftin's Latin tranflator) proposes two conjectures concerning this paflage, viz. either that it is a citation of fome words of Chrift which are in John v. Luke xii. and xix. and more regard had to the fenfe and meaning of thofe places, than the words; or else that it was taken out of Some Apocryphal book b.

The last of these conjectures I fhall presently examine largely; as to the first, viz. that the passage is an allufion to fome words of Christ; I observe, that though perhaps it may not exactly be the cafe, yet it is not very abfurd; indeed I know not certainly what places in the Evangelifts Langus refers to, because he only cites the chapters at large, and not the verses; but I fuppofe he meant those, John v. 27-30.

a Exercit. adv. Baron. Annal. P. 54.

b Vid. Sylburg. Annot. in Loc. Juftin.

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and thofe in Luke xix. 11-27. in which places there is a plain declaration that Chrift, who is constituted judge, would be no refpecter of persons, but deal to every man according to his works. And this is the undoubted meaning of the Saying in Juftin. I fay therefore, this conjecture is not very abfurd, because the Fathers ufually cite thus compendiously. But there feems to be this against it, that the passage is in the fame words in many of the Fathers; and it is hardly probable that they fhould paraphrafe the fame way.

2.

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Dr. Cave fuppofes it taken out of the Apocryphal Gofpel of the Nazarenes.

3. Dr. Grabe is of the fame opinion ↳.

4. Dr. Fell in his notes on the same saying of Christ, which is in §. 40. of the little book of Clemens Alexandrinus, entitled, Quis Dives falvetur, says, Clemens took it out of some Apocryphal Gofpel.

But against this opinion I argue,

I. That Juftin does not in any other part of his writings cite or take any thing out of any Apocryphal book; and therefore it is furprising he should do it here. He cites our prefent Canon, and particularly our four Gofpels, continually; I dare say, above 200 times; and is it likely he should appeal to an Apocryphal Gospel in this one place, and especially when he might have found that which was equally to his purpose in ours? I leave the reader, who is unprejudiced, to judge.

II. It is probable Justin Martyr took this passage out of the Prophecy of Ezechiel, and that he did not himself prefix to it the words, Ὁ ἡμέτερΘ Κύριο Ιησές Χειρὸς εἶπεν, i. e. our Lord Jefus Chrift faid, but only Kúp Tv, The Lord hath faid, and that fome fcribe ignorantly imagining these to be the words of Chrift, inferted in his copy the words μéreg and 'Inoỡs Xpisós.

Firft, For the proof of this I appeal to the context, or feries of Juftin's difcourfe. In which a queftion is debated between Juftin and Trypho, whether the Ebionites, or fuch who profeffed faith in Chrift, and obedience to the Ceremonial Law, could be faved. Juftin declares he thought they might, if

2 Hift. Liter. in Matth. p. 8.

Spicileg. Patr. t. 1. p. 327.

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