Scripture speaks there is no one word to express that Compages of the superior and inferior bodies which we call Mundus but those two words Heaven and Earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joyned and put together only So that when S. Peter saith The World which then was perished by water but the Heavens and the Earth which are now are reserved to fire he might as well have said according to his meaning The Heavens and the Earth which then were perished by water as the World that now is shall by fire For the words Heaven and Earth joyned imply no more in the one according to the Scripture's notion than the single word Mundus or World doth in the other being applied to the history of the great Deluge As also a New heaven and a New earth is the same notion with that in our expression when we say a New World that is to say Nova rerum facies nova rerum conditio which we otherwise apply to very small and even particular and domestical changes when we say Here is a new World which the Hebrew would or might express Here is a new Heaven and a new Earth 2. That it is not like that any other World or Heaven and Earth shall perish by Fire than such a one as heretofore perished by Water For so the Antithesis imports viz. The World or Heaven and Earth which then was perished by water the Heaven and Earth which now is is reserved for a destruction by fire Now the World which perished by water was no other than the sublunary World the Heaven whereof is that which we call Aire but the Scriptures Heaven which sublunary Heaven together with the Earth was marred by that general Deluge and the creatures belonging to them both either wholly destroyed or marvellously corrupted from that they were before Such a World therefore and no other Heaven and Earth shall undergo this second deluge of Fire for restauration which before suffered the deluge of Water for corruption 3. Observe also for the better understanding of S. Peter's meaning That the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we in this place are wont to turn Elements is not like to be understood in the notion of the Greek Philosophy whose terms and notions the Scripture useth not but otherwise divideth the World Nay further in this place it cannot be so understood for that the Hebrew division of the World into Heaven and Earth is here expressed and these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 distinguished from them both But when the whole World is divided into Heaven and Earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Earth is meant the Earthen Globe which S. Peter saith is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so the Water and Earth are both included in the sole name of Earth in Heaven the Air is included Thus three of the Philosophical Elements are bestowed The fourth is the Fire but this is that which is to burn the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so none of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be burnt And if any of these Elements could be exempted from this division into Heaven and Earth besides the Fire as namely the Air yet could not that nor any one of them alone be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in S. Peter for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes more than one It must needs therefore be that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here meaneth something else Let us see if we can find out what it is Mark then S. Peter's order 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By which correspondence it should seem that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be some furniture belonging to Coelum as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the buildings and whole furniture of Creatures belonging to Terra which furniture of both but especially that of the Heaven the Scripture calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the host of them Gen. 2. 1. The heavens and the earth were finished 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and all the host of them LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vulg. Ornatus eorum Nay seeing the whole World is nothing else but the Heaven and the Earth and what is contained in them i. e. exercitus eorum and seeing Heaven and Earth are both here distinctly named and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 put for the host of the Earth it must needs be that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 named as a distinct thing from all three should note the host of heaven and so the meaning of S. Peter should be when he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if he had said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Heavens and the host thereof or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Earth and the works therein But how will some man say should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 come to have this notion I answer thus The Hebrew verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth in ordine militari sto incedo and so answers to the Greek verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is expounded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. in ordine militari incedo Vide Scap. ex Etymolog Accordingly the LXX render the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. in procinctu sto instructâ acie sto Now if the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie the same with the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 why may not the Hebrew Noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn exercitus be rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Hellenists or Greekish Iews as in other words so here following the Etymology from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and having an eye more to their own native language than to the use of Greece It would be long to shew in how many words they and the Greek Scriptures written according to their Dialect use notions which the Greeks used not namely respecting some conformity or other in their own tongue The works of the learned in sacred Criticism are of late full of such observations whereby many difficulties and obscurities in Scripture become clear and easie Nevertheless the Gentile Greeks themselves use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which come of the same verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same sense we plead for viz. for ordo militaris Military array Why may not then the Hellenists so the Greek Iews are called do the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being for the Etymology every way as fit seeing also they are otherwise wont to permute significations from vicinity of sound For a further confirmation of this notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I contend for I will add what I have met with to that purpose Schickardus a learned professor of the Oriental tongues at Tubing in his Bechinath happeruschim pag. 44. hath discovered out of Ramban's or R. Moses ben Nachman's Preface in Perusche hattorah two passages taken out of the Chaldee copy of the Wisdom of Solomon which that Rabbi had seen whereby the said Schickardus proveth against S. Ierome that the Greek is not the Original
company that is go to that accursed place and condition which they are in That this construction of Coetus Rephaim is not improbable may appear First by the gloss of Rabbi Solomon upon this Text In Coetu Rephaim that is saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Coetu Gehennae This notion therefore is not altogether new Secondly it is strengthened by comparing with other places of Scripture where the like expression is used as twice more in this Book of the Proverbs First Chap. 2. 18. where we read according to the Vulgar Domus mulieris alienae inclinata est ad mortem ad inâ—eros semitae ipsius The house of the strange woman inclineth unto death and her paths unto Hell Here for ad inferos unto Hell the Hebrew hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Giants and the Seventy render it with an Exegesis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 She hath put or set her paths in Hades or Hell with the Giants Again Chap. 9. 17 18. Aquae furtivae dulciores sunt panis absconditus suavior Et ignoravit quòd ibi sint Gigantes in profundis Inferni convivae ejus Stollen waters are sweeter and hidden bread is more pleasant but he knoweth not namely he that goes in to a Strange woman that the Giants are there and that her guests are in the depths of Hell Here in some Editions of the Vulgar are added these words Qui enim applicabitur illi descendet ad inferos qui abscesserit ab illa salvabitur For he that is joyned to her shall go down to Hell but he that departs from her shall be saved An Argument how this place hath been understood for the meaning of both these places seems to be no other but that the strange woman will bring them who frequent her to Hell to keep the Apostate Giants company There is another place in the Hagiographa where these Rephaim are mentioned to wit Iob. 26. 5 6. which though of a more ambiguous sense and scope yet as it is translated by the vulgar Latin and well enough to agree with the Hebrew seems to be no other than a description of Hell with the former Gigantes saith he gemunt sub aquis qui habitant cum eis Nudus est infernus coram illo id est Deo nullum est operimentum perditioni The meaning hereof seems to be this The place where the old Giants mourn or wail under the waters and their fellow-inhabitants the rest of the damned with them even infernus and the place of Perdition it self is naked and open to the eyes of God from whom nothing is hid Which is agreeable to that Proverbs 15. 11. Hell and Destruction are before the Lord how much more then the hearts of the children of men In this place the Iews take the word Abaddon which we render Destruction for Gehenna that is Elliptically for Beth Abaddon the House of Destruction And why then should not the same word be so taken in that place of Iob and Nullum est operimentum perditioni There is no covering for Destruction be as much as Nullum est operimentum loco perditionis or Gehennae There is no covering for the House or Place of Destruction or for Hell Compare with these places in the Hagiographa two in the Prophets One in the 14. of Esay v. 9 10. where by way of a Poetical or Prophetical hypotyposis of the destruction or fall of Babylon the King thereof is brought in coming to the Rephaims or Giants in the other world Hell saith the Text from beneath is moved for thee to meet thee at thy coming it stirreth up the Rephaims for thee even all the chief ones of the earth And they shall say unto thee Art thou also become weak as we art thou become like unto us The other is the 32. of Ezekiel concerning the fall of Egypt where their slain are bestowed in like manner in the nethermost parts of the earth with the Gibborim which signifies not only mighty men but Giants and so is rendred in this place by the Seventy And thus much from comparison of places of Scripture A third Argument to make this notion probable which I have represented is this Because all the expressions almost in Scripture whereby this place of eternal punishment is represented relate and allude to some places or Stories remarkable for God's exemplary vengeance executed upon sinners As that of Gehenna to the notorious Iudgments of God in the valley of the sons of Hinnom for Idolatry and Blasphemy that of the Lake of fire and brimstone so often mentioned in the Apocalyps to the Lake Asphaltites the lasting monument of those showrs of fire and brimstone from heaven wherewith Sodom and Gomorrah with the rest of the Cities of the Plain perished for their abominable Lusts. Our Saviour's expression in his sentence of condemnation Go ye cursed into everlasting fire prepared for the Devil and his Angels seems to relate to the punishment of the Apostate-Angels who for their rebellion were delivered unto chains of darkness against that great day And was not the destruction of the old world by the general Deluge of water as famous as any of these yea not to be parallel'd by any but that second Deluge of fire at the last Iudgment How improbable is it then that this should not lend a denomination to the place or state of eternal punishment as well as the rest Nay which is more S. Peter in his second Epistle and second Chapter recites these last three together as if they had been intended as Patterns of the eternal Iudgement and punishment of sinful men V. 4. For saith he if God spared not the Angels that sinned but cast them down to Hell and delivered them to chains of darknessâ— to be reserved unto judgment 5. and spared not the old world but saved Noah the eighth person a Preacher of righteousness bringing in the Floud upon the world of the ungodly that is of the Rephaim for so the Seventy sometimes turn it 6. And turning the Cities of Sodom and Gomorrah into ashes condemned them with an overthrow making them an Ensample or Pattern mark it well 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the punishment of such as should after live ungodly Hence as I told you was the Lake Asphaltites or the Lake of fire and brimstone borrowed by S. Iohn for a denomination of Hell 7. And he delivered just Lot vexed with the silthy conversation of the wicked If God did this 9. He knoweth how to deliver the godly out of temptations and to reserve the unjust unto the day of Iudgment to be punished Ye see the application or reddition and accordingly how prone the destruction of the world of the Rephaim or ungodly by the Deluge is to give denomination to the punishment of Hell as well as the other two And now I suppose you look for my Application and putting of the whole Text together
proper end to maintain the publick good of the Universe the Water ascends upward the Aire downward against nature to maintain the connexion and indivulsion of the parts of the world So should every good member of a Commonwealth or Society pass by his private profit and private pleasure to further the common good of the weal publick Every natural body will rend and break in pieces rather than the Order of the world should be violated by a penetration of dimensions So should every good member hazard yea lose both his life and estate for the common behoof of that body whereof he is a member All things of inferior nature give place without reluctancy to those which have a sublimity of nature above them the Water willingly submitteth unto the Air the Air unto the Fire c. yea the one doth further as far as it can the ascent of the other above it The like should we express in the subordination of degrees and conditions amongst men All things which grow upon the earth turn their heads and faces upward toward that by whose influence they grow and are preserved So should we unto him in whom we live and move and have our being These are only general Instances for a taste drawn from the general rule of the Creatures to admonish us of general duties If I should from hence take a view of every several creature in his kind I might shew you in clay all Ethical and Oeconomical vertues sampled in one kind or other of them Go to the pismire thou sluggard saith Solomon Be wise as serpents saith a wiser than Solomon The Oxe knoweth his owner and the ass his masters crib but Israel hath not known me saith the Lord by the â—rophet Esay The Stork in the heaven knoweth her appointed times the turtle and the crane and the swallow observe the time of their coming saith our Prophet Ieremy Go to the lilies of the field and learn of them saith our Saviour To say no more There is no creature in the world but upbraids us with sin in daily and continually breaking the Law of our creation which they so inviolably observe We should therefore hence learn to use these Creatures not for our bodies only to array them and feed them and such like but for the spiritual good of the inward man that so in them and with them we may glorifie our Creator God made all the Creation for the service of man but not for the service of his Body alone as most conceive it but also for the service of his Better part the Soul and Understanding We should never therefore use behold or look upon any one of our fellow-creatures but we should be raised by them unto God invited to devotion and spurred to conform our Wills and Affections to the pattern of that Eternal Will which they any way express I doubt not but the Philosophy of Solomon was of this strain when he spake of herbs and trees and of living creatures the fragments which here and there remain in the Proverbs may give us some taste thereof If we would do thus it would abate our Pride and make us know our selves better Lord what is man but the most unreasonable creature upon the face of the earth the most unjust lawless irregular creature that walks under the Sun Consider the marches of that Royal host of Heaven look upon the fowls of the Air and fishes of the Sea survey all that springeth all that moveth and creepeth upon the Earth and tell me from the circumference above unto the centre below what one creature what worst creature of God's making what silly worm doth so transgress the Law of his creation as Man doth And yet Man hath Reason given him whereby he knoweth the Law and Rule he is to follow Man hath also a liberty of Will But what doth he with them His Reason he abuseth to most unreasonable actions his Will to most licencious and abominable liberty It is a wonder the Earth can endure to bear him so vile a burthen or the Sun to shine upon him the most unworthy creature in the world Thus much concerning The description of the false Gods in the words The Gods that made not the Heavens and the Earth It remains I should speak of their Doom in the last words They shall perish from the Earth c. Wherein I shall observe two things 1. Their destiny it self which is perishing They shall perish and 2. The circumstances of this perishing from the Earth and from under these Heavens I make them two because they will yield different Observations and Instructions To begin therefore with the first The Doom or Destiny it self which is perishing They shall perish These words you see were a Prophecy of what was to come upon the Gods of the Heathen in after-times for at the time and age wherein they were spoken things in the world were far otherwise than here is foretold they should be For the dominion and jurisdiction of Iehovah the God of Heaven seemed exceeding small his Name being only known in Iacob and his Greatness and Throne amongst the Sons of Israel whereas Idols false gods and false worship overwhelmed as it were the face of the whole earth The kingdom of God was but a small parcel whereas Devils and Idols commanded and swayed all the Nations of the earth besides The dew of grace lay only upon the fleece of Gideon but all the earth besides was dry This was the state of the times when this Prophecy was uttered nay worse at that time than ever it had been before For even that small portion of men which acknowledged the Lord God of heaven was now almost quite extinguished and devoured by the vassals of the Gods of the Nations Israel being carried away captive into a strange land with much unlikelihood of return and the most High God as it were mastered by the Gods of the Nations Ye have heard the state of the times wherein this Prophecy is commanded Now let us consider of the Event and this we shall find partly already accomplished and partly yet to come For the first We have seen with our eyes we have heard with our ears and our fathers have told us the wondrous works of the Lord. We have heard and daily read of the admired Oracles of the Gentiles of Apollo at Delphus of Iupiter Ammon in Egypt and many moe too long to be named but all of them are long since perished from the earth and from under these heavens We have heard of the names of many Gods in former times of great renown in these Islands of the Gentiles Iupiter Mars Apollo Neptune Iuno Vesta Venus Minerva Diana c. all Europe Italy Greece and the lesâ—er Asia swarming with their Temples and Ceremonies and yet now are they perished from the earth and from under these heavens Where is now Bel the God of Babylon Nisroch the God of Assyria Baal and
the Devil is loose but for a little season I. M. A PARAPHRASE AND EXPOSITION Of the PROPHECIE OF S t. PETER CONCERNING The Day of Christ's Second Coming DESCRIBED In the Third CHAPTER of his Second EPISTLE AS ALSO How the CONFLAGRATION or Destruction of the WORLD by FIRE whereof S. Peter speaks and especially of the Heavens is to be understood BY IOSEPH MEDE B. D. The Fifth Edition corrected in sundry places and enlarged with some Additional Observations out of the Author 's own Manuscripts A PARAPHRASE and EXPOSITION OF THE PROPHECIE of S. PETER CONCERNING The Day of Christ's Second Coming DESCRIBED In the Third CHAPTER of the Second EPISTLE Verses 1 2. SAint Peter exhorts the believing Iews unto whom he writes to be mindful of the words of the holy Prophets Esay Daniel and Malachi concerning the coming of Christ to Iudgment and the Restauration then promised it being also confirmed by the Apostles of our Lord and Saviour Verses 3 4. For howsoever it were then believed both by Iews and Christianed Gentiles yet in the last days should come those who walking after their own desires or humors should deny and deride the expectation of any such promise of the Day of Christ saying Where is the promise of his coming Where is the New heaven and New earth you talk of Verse 4. pars altera The reason of this their unbelief being because they imagine there hath never yet since the creation of the World been any example of such a destruction and change ensuing it as this at the coming of Christ should be For since the Fathers fell asleep say they even since Adam died all things have continued as they were from the beginning of the creation Therefore the expectation of any such change of the World and the state of things therein as is supposed is vain and frivolous and never to be fulfilled Verses 5 6. But those who suppose this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that there hath never yet any such destruction and change befallen the Creation and thence conclude there is no such nor shall ever be they weigh and consider not the universal Deluge in the time of Noah when the curse laid upon the creature for man's sin first solemnly took place brought as a like destruction so a like change upon the world for the degeneration of the creature as this at the second coming of Christ shall be for the restauration and renovation of the same in the day of the glorious liberty of the children of God For the Heavens were of old and the globe of the Earth consisting partly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of water viz. that of the Great deep and partly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amongst water to wit the clouds and floud-gates of heaven hanging about it all framed by the word of God By which waters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the world which then was being overwhelmed with water perished as it is written Gen. 7. 11 c. In the 600. year of Noah's life in the second month the 17. day of the month were all the Fountains of the Great deep broken up and the Floud-gates or Cataracts of heaven were opened and verse 18. And the waters prevailed exceedingly upon the earth And all flesh died that moved upon the earth both of fowl and of cattel and of beast and of every creeping thing and every man verse 21. Verse 7. But the Heavens and the Earth that is the World which is now by the same word are kept in store reserved unto a From this proportion which the Iudgment to come by Fire hath unto that which was by Water in the Deluge Irenaeus calls it Diluvium ignis Lib. 5. cap. 29. juxta Edit Fevardentii fire at the Day of Iudgment and perdition of ungodly men according to the prophecy of Daniel c. 7. v. 10 11. who saw a fiery stream issuing and coming forth before the Iudge of the world and the body of the fourth Beast burned therewith And of Esay chap. 66. 15 16. who saith of that day That the Lord shall come with fire and with his chariots like a whirlwind to render his anger with fury and his rebukes with flames of fire And that by fire and by his sword i. e. by his sword of fire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord would plead with all flesh and the slain of the Lord shall be many b It may be it is of this day the same Prophet Esay also speaks chap. 9. 5. where he saith The battel of the Messiah should not be as the battel of the warriour with confused noise and garments rolled in bloud but with burning and fuel of fire For the old Prophets for the most part speak of the coming of Christ indefinitely and in general without that distinction of First and Second coming which the Gospel out of Daniel hath more clearly taught us And so consequently they spake of the things to be at Christ's coming indefinitely and altogether which we who are now more fully informed by the revelation of the Gospel of a two-fold coming must apply each of them to its proper time those things which befit the state of his First coming unto it and such things as befit the state of his Second coming unto his Second and what befits Both alike may be applied unto Both. So also Mal. 4. 1. That the great and terrible day shall burn as an oven and all the proud and all that do wickedly shall be stubble which at the coming of that day shall be burnt up Verse 8. But whereas I mentioned saith S. Peter the Day of Iudgment lest ye might mistake it for a short day or a day of a few hours I would not beloved have you ignorant that One day with the Lord is as a thousand years and a thousand years as one day a Thus I expound these words by way of a preoccupation or premunition because they are the formal words of the Iewish Doctors when they speak of the Day of Iudgment or Day of Christ as S. Peter here doth viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 una dies Dei Sancti Benedicti sunt mille anni And though they use to quote that of the ninetieth Psalm Mille anni in oculis tuis sicut dies hesternus for confirmation thereof yet are not those words formally in the Psalm So that S. Peter in this passage seems rather to have had respect to that common saying of the Iews in this argument than to the words of the Psalm where the words One day with the Lord is as a thousand years are not though the latter part of the sentence A thousand years as one day may allude thither as the * Trad. R. Ketinae in Gemara Sanâ—edrin Midrasch iâ—hillim super Ps. 90. Iews also were wont to bring it for a confirmation of the former 2. These words are commonly taken as an argument why God should not be thought slack in his promise which follows in
of Christ then may we give it the largest sense and yet say That it is not needful that the Resurrection of those which died in Christ should be all at once or altogether but the Martyrs first in the First resurrection then after an appointed time the rest of the dead in the Last resurrection afterward when the Resurrection shall be thus compleat those which remain alive at Christ's coming shall together with those which are risen be caught up into the clouds to meet the Lord in the Aire and from thenceforth be eternally with him And so the reason why those which Christ found alive at his coming were not instantly translated should be in part that they might not prevent the dead but be consummate with them 3. Both these Interpretations suppose the Rapture of the Saints into the Clouds to be for their present translation into Heaven But suppose that be not the meaning of it for the words if we weigh them well seem to imply it to be for another end namely To do honour unto their Lord and King at his return and to attend upon him when he comes to judge the World Those saith the Text which sleep in Iesus will God bring with him he saith not carry away with him Again They and those which are alive shall be caught up together in the clouds to meet the Lord in the Aire to meet the Lord's coming hither to Iudgment not to follow him returning hence the Iudgment being finished Besides it is to be noted that although in the Hebrew notion the Aire be comprehended under the name of Heaven yet would not the Apostle here use the word Heaven but the word Aire as it were to avoid the ambiguity lest we might interpret it of our translation into Heaven If this be the meaning then are those words We shall ever be with the Lord thus to be interpreted After this our gathering together unto Christ at his coming so the Apostle calls this Rapture 2 Thess. 2. 1. we shall from henceforth never lose his presence but always enjoy it partly on earth during his reign of a 1000 years and partly in Heaven when we shall be translated thither For it cannot be concluded because the Text saith the Saints after their rapture on high should thenceforth be ever with the Lord Ergò they shall from thenceforth be in Heaven for no Heaven is here mentioned If they must needs be with Christ there where they are to meet him it would rather follow they should be ever with him in the Aire than in Heaven which I suppose none will admit And otherwise the Text will afford no more for Heaven than it will for Earth nay the words he shall bring them with him make most for the latter 4. I will add this more namely what may be conceived to be the cause of this Rapture of the Saints on high to meet the Lord in the Clouds rather than to wait his coming to the Earth What if it be that they may be preserved during the Conflagration of the earth and the works thereof 2 Pet. 3. 10. that as Noah and his family were preserved from the Deluge by being lift up above the waters in the Ark so should the Saints at the Conflagration be lift up in the Clouds unto their Ark Christ to be preserved there from the deluge of fire wherein the wicked shall be consumed There is a Tradition of the Iews founding this way which they ascribe unto one Elias a Iewish Doctor whose is that Tradition of the duration of the World and well known among Divines Duo millia Inane duo millia Lex duo millia dies Messiae viz. Sex mille annos duraturus est Mundus He lived under the second Temple about the first times of the Greek Monarchy so that it is no device of any latter Rabbies but a Tradition anciently received amongst them whilst they were yet the Church of God I will transcribe it because it hath something remarkable concerning the 1000 years It sounds thus Traditio domûs Eliae Iusti quos resuscitabit Deus non redigentur iterum in pulverem He means of the First and Particular Resurrection before the General which the Iews acknowledge and talk much of See Wisdom chap. 3. ab initio ad finem v. 8. Si quaeras autem Mille annis istis quibus Deus Sanctus Benedictus renovaturus est mundum suum de quibus dicitur Et exaltabitur Dominus solus in die illo Es. 2. 11. quid justis futurum sit sciendum quòd Deus Sanctus Benedictus dabit illis alas quasi aquilarum ut volent super facie aquarum unde dicitur Psal. 46. 3. Propterea non timebimus cùm mutabitur terra At fortè inquies erit ipsis dolori seu afflictioni Sed occurrit illud Esa. 40. 31. Exspectantibus Dominum innovabuntur vires efferentur alâ instar aquilarum The Hebrew words are in Gemara Sanhedrin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Tradition of the house of Elias The just whom God shall raise up viz. in the First Resurrection shall not be turned again to dust Now if you ask How it shall be with the just in those Thousand years wherein the Holy Blessed God shall renew his world whereof it is said Esa. 2. 11. And the Lord alone shall be exalted in that day you must know that the Holy Blessed God will give them the wings as it were of Eagles to fly upon the face of the waters whence it is said Psal. 46. 3. Therefore shall we not fear when the Earth shall be changed But perhaps you will say it shall be a pain and affliction to them Not at all for it is said Esa. 40. 31. They that wait upon the Lord shall renew their strength they shall mount up with wings as Eagles I have no more left Mr. Doctor may adde this to my Placita Iudaeorum Thus with my best respects to your self and him I rest Yours c. I. M. Post-script Adde unto this that of our Saviour Where the body is there shall the Eagles be gathered together EPISTLE XXIII Dr. Twisse his Third Letter to Mr. Mede touching some obscure passages in Daniel Worthy Sir I Am sorry you are offended to have those your learned Discussions of that difficult place in Daniel touching the LXX weeks communicated I confess I travell'd not a little for the gaining of them first at Oxford where I first discovered some track of them then at London by my good friend Dr. Meddus his means first with Mr. Mason my good friend and ancient acquaintance than with Mr. D. What account soever you make of them I assure you I shall make never a whit the less reckoning of your learned pains Good reason your account should proceed according to the exactness of your own judgment in these Studies but to me truly they are rare notions The rather because I perceive your care is equal in maintaining congruity both with the Hebrew Text and