A33359:65
Diocesan churches not yet discovered in the primitive times
Diocesan churches not yet discovered in the primitive times, or, A defence of the answer to Dr. Stillingfleets allegations out of antiquity for such churches against the exceptions offered in the preface to a late treatise called A vindication of the primitive church, where what is further produced out of Scripture and ancient authors for diocesan churches is also discussed.Diocesan churches not yet discovered in the primitive times, or, A defence of the answer to Dr. Stillingfleets allegations out of antiquity for such churches against the exceptions offered in the preface to a late treatise called A vindication of the primitive church, where what is further produced out of Scripture and antient authors for diocesan churches is also discussed.
London: printed for Thomas Parkhurst, 1682
Diocesan Churches not yet discovered in the Primitive times.
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
He should have concluded that which is denied, otherwise all he hath premised will be insignificant, and to no purpose: it is granted that all the Christians at C. P. did make more than one Congregation, and for their conveniency met at other times in several Churches. That which is denied is, that the main Body or generality of Christians there could not meet in one Assembly, or did not so meet at this time with their Bishop Alexander, as to this he hath proved nothing, and therefore did well to conclude nothing against that which is affirmed to be the plain import of Theodoret's expression.
And it may be supposed that Theodoret, if he had not expressed it, might well think (though the contrary be suggested) that as great multitudes, as Constantine's Letters signified, might meet together at the Bishop's Church; for himself declares what a vast Congregation he preached to at Antioch, having an Auditory of many Myriadsf. I will not ask him what Eusebius could think, when he tells us the Christians had [Greek or Hebrew], Assemblies consisting of Myriadsg. Nor what Socrates thought, when he tells us long after, of C. P. that the whole City became one Assembly, and meeting in an Oratory, continued there all dayh, [Greek or Hebrew], &c. But I would have him tell me how he understands that passage of Chrysostom, [Greek or Hebrew] i. What is the import of these words? Do they signify that ten Myriads were assembled in one place to hear Chrysostom? If so, there will be no question but that the generality of Christians might meet in one Church with Alexander in Constantine's Reign; for that then, (about 70 years before) there was any thing ne•• so many Christians as an 100000; adhering to one Bishop in this City, cannot with any reason be imagined. ⟨p. 18⟩Or does he mean only, that there were so many Myriads of Christians contained in that City? If so, then he says here no more than in another Homily forecited, where the number of Christians in C. P. is computed to be an 100000, reckoning all besides Jews and Heathens. Now if they were no more in his time, they cannot with reason be supposed to have been above half so many in Constantine's (unless any can imagine, that their numbers advanced more in 6 years than in 70, when the succeeding Emperors multiplied the Inhabitants excessively, [Greek or Hebrew], as Zosimus tells us