by sacrifice looked unto him God would not bate them an ace of the judgment they had merited but would visit all the former sinnes of their Nation upon them from the golden Calfe untill their crucifying and finally rejecting of their Messiah Verse 10. But as for the manner of the comming of this great day of the Lord it shall be suddenly and unawares as a thiefe in the night in which the heavens c with a crackling noise of fire shall passe away and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c or host of them shall melt with fervent heat the earth also and the workes thereof shall be burned c What these Heavens are and why I render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the host of them and how this conflagration is to be understood I will shew when I have done my Paraphrase c What these Heavens are and why I render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the host of them and how this conflagration is to be understood I will shew when I have done my Paraphrase Vers 11 12. Seeing then that all these things shall be dissolved what manner of persons ought we to be in all holy conversation and godlinesse to make our selves fire proof and such as may abide the day of refining as namely becommeth those who by faith look for and hasten the comming of the day of the Lord wherein the heavens being on fire shall be dissolved and the host of them melt with servent heat For our life and conversation ought to be sutable to our faith and we are so to walk as if that were alwayes present which by faith we look for Verse 13. But this conflagration ended whatsoever those scoffers say who question the promise of Christs second comming wee look according to his promise Esa 65. 66. for a new heaven and a new earth that is a new and refined state of the world wherein righteousnesse shall dwell according as the same Prophet saith cap. 60. 20 21. The Lord shall be thine everlasting light and the dayes of thy mourning shall be ended thy people also shall be all righteous they shall inherite the land or earth for ever Vers 14 15 16. Wherefore beloved seeing that ye look for such things at his comming be diligent that ye may be found in him in peace without spot and blameless and account the long-suffering of God in the delay thereof to be salvation Even as our beloved brother Paul also one of the Apostles of our Lord who confirmeth these words of the holy Prophets according to the wisdome given unto him hath written unto you enforcing the like exhortation unto holinesse of life from this our faith and experience of the Lord Iesus his appearing to judgement which we now make unto you viz. Heb. 12. 14 28 29. As also in all his Epistles speaking in them of these things viz. Rom. 2. 4. coll cum vers 5. 6 7. 1 Cor. 1. 7 8. 3. 13. 2 Cor. 5. 9 10 11. in initio 7. 1. Phil. 1. 10. 2. 15 16. cap. 3. 10. Coloss 3. 4 5. 1 Thess 2. 12. 3. 13. denique 5. 23. 2 Thess 1. 8 11. 1 Tim. 6. 14 15. Tit. 2. 12 13. How this Conflagration of the world whereof S. Peter speaks and especially of the Heavens is to bee understood FOr resolution of this question I must premise some things to make the way thereto the more easie R. 1. That the old Hebrew language wherein the Scripture speaks there is no one word to expresse the compages of the superiour and inferiour bodies which we call Mundus but these two words Heaven and Earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joyned toand put together onely so that when Saint Peter saith the World that then was perished by waters but the Heavens and earth that 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 waters as the world that now is shall by fire For the words Heaven and Earth joyned imply no more in the one according the Scriptures notion than the single word Mundus or World doth in the other being applyed 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 where we say a New World that is to say Nova rerum facies nova rerum conditio which we otherwhile apply to very small and even particular and domesticall changes when we say Here is a new World which the Hebrew would or might expresse 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 importeth viz. The World or Heaven and Earth that 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 Ayre but the Scripture Heaven which sublunary heaven together with the earth was marred by that generall deluge and the creatures belonging to them both either wholly destructed or marvellously corrupted from that they were before such a World therefore and no other Heaven and Earth shall undergo the second deluge of fire for restauration which before suffered the deluge of water for corruption 3. Observe also for the better understanding of Saint Peters 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 Doctors whose termes 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 the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 distinguished from them both But when the whole world is divided into Heaven and Earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Earth is meant the Earthen globe which Saint Peter saith is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so the water and earth are both included in the sole name of Earth In Heaven the Ayre is included Thus three of the Physicall Elements are bestowed The fourth is the Fire but this is that which is to burn the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so none of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bee burnt And if any of these Elements could be exempted from this division into Heaven and Earth besides the Fire viz. the Aire yet could not that nor any of them alone be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Saint Peter For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes more than one It must needs therefore bee that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here meaneth something else Let us see if we can finde out what it is Mark then Saint Peters order 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then 〈◊〉 〈◊〉 〈◊〉
month were all the fountains of the great deep broken up vers 18. and the waters 21. and all flesh died d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes signifies inter amongst or in the midst of as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Herodotus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inter insulas Howsoever we render the Preposition I suppose S. Peter by his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 means the superiour water which together with that of the sea or great deep concurred to the drowning of the world as appeares by the place of Genesis alledged Verse 7. But the heavens and the earth i. e. the world which is now by the same word are kept in stare reserved unto fire e at the day of judgement and perdition of ungodly men according to the prophesie of Daniel cap. 7. who saw a fiery stream issuing and comming forth before the Iudge of the world and the body of the fourth beast burned therewith And of Esay cap. 66. 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 So also Malachy cap. 4. That the great and terrible day shall burn as an oven and all the proud and all that doe wickedly shall be stubble which at the comming of that day f shall be burnt up e From this proportion which the judgement to come by fire hath unto that which was by water in the deluge Irenaeus calls it Diluvium ignis lib. 5. c. 29. juxta edit Fevardentii f It may be it is of this day that the Prophet Esay also speaks cap. 9. 5. where he saith that the battell of the Messiah should not be as the battell of the warriour with confused noise and garments rolled in blood but with burning and fuell of fire For the old Prophets for the most part speak of the comming of Christ indefinitely in generall without that distinction of first and second comming which the Gospel out of Daniel hath more clearly taught us And so consequently they spake of the things to be at Christs comming indefinitely and all together which we who are now more fully informed by the Revelation of the Gospel of a two fold comming must apply each of them to his proper time those things which befit the state of his first comming unto it and such things as befit the state of his second comming to the second and what befits both alike may be applyed unto both Verse 8. But whereas I mentioned saith Saint Peter the day of judgement lest ye might mistake it for a short day or a day of few houres I would not Beloved have you ignorant that one day g with the Lord is as a thousand yeers and a thousand yeers as one day g Thus I expound these words by way of pre-occupation or premunition because they are the formall words of the Jewish Doctors when they speak of the day of judgement or day of Christ as Saint Peter here doth viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 una dies Dei S. B. sicut mille anni And though they use to quote that of the ninth Psalme mille anni in oculis tuis ut dies hesternus for confirmation thereof yet are not these words formally in the Psalme So that Saint Peter in this passage seems rather to have had respect to that common saying of the Jewes in this argument than to the words of the Psalme where the words one day with the Lord is as a thousand years are not though the later part of the sentence a thousand yeeres as one day may allude thither as the Jewes 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 the next verse But the first Fathers took it otherwise and besides it proveth it not for the question is not whether the time be long or short in respect of God but whether it be long or short in respect of us otherwise not 1000. but 100000. yeers are in the eyes of God no more than one day is to us and so it would not seem long to God if the day of judgment should be deferred till then 3. Let the judicious consider it whether this passage so prone to be taken in the exposition I have given yea and alledged to that purpose were not some part of a motive to the zeloticall Anti-Chiliasts whereof Eusebius whom we trust was none of the least to be so willing and ready to question the authority of this Epistle as they did also at the same time of the Apocalyps The pretence against this Epistle was that it wanted the testimonie of allegation by the first Fathers But Dies Domini sicut mille anni quoted both by Iustin Martyr and Irenaeus is not out of the ninth Psalm as they tooke for granted for there are no such words but out of the Epistle of Peter who applyeth it to the day of judgment which he calleth Dies Domini 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Consider it Verse 9. And though this day be deferred yet is the Lord not slack concerning his promise as some men account slacknesse as if he had altered his purpose or meant never to performe it but the cause of this delay is his long-suffering a towards as of the seed of Israel not willing that any should perish at that day but that the whole nation should come unto repentance b which if that day should surprize them in their unbeliefe must inevitably perish with the rest of the enemies of Christ a Saint Peter speaks and writes in this Epistle to his brethren the Jewes as appeares by the first verse of this chapter b So the same Saint Peter in his first publike Sermon to his Nation in the Temple after the sending of the holy Ghost Act. 3. 19 c. exhorts them to repent and be converted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the washing away of their sinnes that so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those times of refreshing and restitution of all things which God had spoken by the mouth of all his holy Prophets might come which till then were to be suspended Object But God could have hastened the Jewes conversion if it had pleased him Resp But it stood with the oeconomy of Gods justice when the Jewes had rejected Christ their expiation to grant them this grace untill they should have fulfilled a time of pennance for all the sins of their Nation even from the first time they were a people untill the last destruction of Hierusalem For since they would none of their pardon and attonement by Christ with respect unto whose comming God had so long spared them for all their expiation
which I note lest any man wondering at the hyperbole of this of Esay should thinke it applyable onely to the day of judgement And that such schemes as these were usuall to the Nations of the Orient may appeare not onely by the Chymicall Phylosophy derived thence which makes heaven and earth and starres in every thing but from the testimony of Moses Maimonides who more Nebochim part 2. cap. 29. affirmes that the Arabians in his time in their vulgar speech when they would expresse that a man was fallen into some great calamity or adversity used to say Coelum ejus super terram ejus cecidit Compare Lament 2. 1. No question these schemes were as familiar to them as our Poets straines and expressions are to us though of another genius Ours are borrowed from fables stories places their 's more from the frame of the world the Sunne Moon Stars and Elements c. If such a notion of Coelum and Terra may have place in this place of Peter and why may hee not uttering a Prophesie borrow a Poeticall straine it may easily appeare what Heaven and Earth the fire at Christs second comming shall burne up and consume viz. the Heaven and the earth of the contained world such as those which the former judgement by water overwhelmed and destroyed the World of wicked states and men high ones and low ones Princes and Pezants man and beast according to that twice repeated passage Esay 2. 11 17. which the ancient Jewes interpreted of the day of judgement The loftinesse of man shall be bowed downe and the haughtinesse of men shall be made low and the Lord alone shall bee exalted that day And the Idols these are part of the host of heaven wee speake of hee shall utterly abolish And of such heavens and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as these it mattereth not though we understand an absolute destruction viz. of so much as shall bee burned as was in the deluge of Noah And so likewise of the earth and workes thereof But whereas by the universall deluge though onely the Mundus contentus perished yet notwithstanding the Mundus continens was therewith corrupted and depraved In the destruction of fire it shall bee otherwise for the world of wicked ones being destroyed the Heaven and the Earth which contained them shall bee purged and refined for the righteous to dwell therein This exposition I put but in the second place because where the proper sense of the letter may be kept I preferre it before any other To conclude if any there yet bee whom neither of the former expositions can satisfie but will needs have the fire and burning here spoken of to bee that whereby the World is to bee utterly annihilated I could answer that the day of judgment is a thousand yeares and this fire though it be to bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that day yet shall it not bee in the beginning but end thereof the beginning being but a destruction of the enemies of Christ and the Kingdome of Sathan and then a restauration The end a destruction of the whole creature it selfe by utter annihilation and then Saint Peters words verse 13. to bee construed after this manner That howsoever the Heavens and the earth shall at length bee dissolved by fire neverthelesse before that shall be we look for a new Heaven and a New Earth i. e. a new World or restauration to precede this abolition according to his promise Esay 65. 66. But such an exposition methinkes would not suit so well with that which I take to bee Saint Peters chiefest scope in this passage nor with the words of the holy Prophets hee pointeth at which seeme to speake onely of such a fire which should precede a restauration and not of that which should cause an utter abolition of the World And as concerning such an utter abolition of the whole frame of Heaven and Earth after the Oeconomy of the Redemption and victory of Christ shall bee finished it seemeth to mee a mystery which hath no bottome Howsoever I am not perswaded this place of Saint Peter should meane any such thing Those passages Iob 14. 12. Psalme 102. 26. and Apoc. 20. 11. may seeme to bee of more moment And if any such annihilation shall bee it stands more with reason it should bee by the immediate power of God without the instrument of any creature than by fire and that hee who at first brought it out of nothing without any creatures help should reduce it to nothing again without the help of any creature Δόξα Ï„á¿· Θεῷ ῷ̔ παντοκÏάτοÏι LONDON Printed for SAMUEL MAN and are to be sold at his Shop in Pauls Church-yard at the Signe of the Swan 1642. * See the Syriack Act. 9 2â— where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are turned ludaei qui loquebantur Graecé * I have since looked in thâ— Preface of R 〈…〉 baâ— where I found those Chaldee passages mentioned which the Rabbin translateth into Hebrew and for the Chaldee which answereth to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See the Apostasie of the later times