[243]. As for the Jewish writers, they mention a tradition taken from one Elias, which, some think, refers to a spurious writing, that went under the name of the prophet Elijah: but this they leave uncertain: neither do they signify whether it was a written or an oral tradition; nor do they intimate when, or where, this Elias lived. However, the tradition was received by many of them. It is mentioned in the Talmud in Tract. Sanhedrim, cap. xi. § 29. Edit. a Cocc. Traditio est domus Eliæ: Sex mille annos durat mundus: bis mille annis inanitas & vastitas. Bis mille annis Lex. Denique bis mille annis dies Christi. At vero propter peccata nostra & plurima & enormia, abierunt ex bis, qui abierunt. And the same is mentioned in another Talmudic treatise, called, Avoda Sara, (Vid. eund. edit. ab Edzard. cap. 1. page 65. cum. ejusd. annot. page 244, & seq.) And Manasseh Ben-Israel asserts the same thing, (Vid. ejusd. de Creat. Probl. 25.) Other writers, among them, improve upon this conjecture, and pretend, that as the sun was created the fourth day, so the Messiah was to come, after 4000 years, by which they appear to be self-condemned. However, as an expedient to disembarrass themselves, they all pretend, that Christ’s coming is deferred for their sins; which evasion is too weak to ward off the evidence which we have for the truth of Christianity. That several of the Fathers imbibed this notion, concerning the world’s continuing 6000 years, according to the number of the days of the creation, is evident. Lactantius begins his Millennium then, and supposes, that the thousand years, from thence to the end of time, answers to the seventh day or Sabbath of rest. (Vid. Lactant. de Vit. Beat. § 14.) Augustin, who does not give into the Millennium, supposes, that time will end with the 6000 years, which answers to the sixth day of the creation; and then, according to him, follows an eternal sabbatism, (Vid. Aug. de Civ. Dei, Lib. XX. cap. 7.)
[244]. Κελευσμα.
[245]. See Quest. LXXXVIII.-XC.
[246]. Thus divines generally say, Opera Trinitatis ad extra sunt indivisa.
[247]. See Vol. I. page 291, 292.
[248]. See page [185], [187], [322], [324].
[249]. See Quest. lxxii.
[250]. See Quest. LXXXIX.
[251]. It is a rule in logic, A quatenus ad omne valet consequentia.