〈◊〉 〈◊〉 By which correspondence it should seeme that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be some furniture belonging to coelum as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the buildings 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 distinct things from all three should note the host of heaven And so the meaning of Saint Peter should be when he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if hee had said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the heavens and the host thereof or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he sayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the earth and the workes therein But how will some man say should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 come to have this notion I answer thus The Hebrew verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth in ordine militaristo 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 praecinctu sto instructa acie sto Now if the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie the same with the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 why may not the Hebrew Noune 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turne exercitus be rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Hellenists or Greekish Jewes as in other words so here following the Etymology from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and having eye more to their owne 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 Greek used not viz. respecting some conformity or other in their owne Tongue The works of the learned in sacred Criticisme are of late full of such observations whereby many difficulties and obscurities in Scripture become cleare and easie Neverthelesse the Gentile-Greekes themselves use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which come of the same verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same sense we plead for viz. for ordo militaris Military array why may not then the Hellenists so the Greek Iewes are called doe so with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being for the etymology every way as fit seeing also they are otherwise wont to permute significations from vicinity of found For a further confirmation of this notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I contend for I will adde what I have met with to that purpose Schickardus a learned Professor of the Orientall Languages at Tabingen in his Bekinath happerushim pag. 44. hath discovered out of Rambans or R. Moses ben Nachmans Preface in Perusche hattaroth two passages taken out of the Chaldee copy of the Wisdome of Solomon which that Rabbi had seene whereby the said Schickard proveth against Saint Ierome that the Greek is not the originall but was translated out of Chaldee The passages which this Ramban quoteth thence are cap. 7. 5 6 7. and part of the 8. And again vers 17 18 19 20 21. In the last of which quotations because there is in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I greedily looked what word in the Chaldee answered here to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I found to bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which those who have skill know to signifie the Planets 12. signes or constellations of Heaven as being the same with the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore here are Stars and Planets which I shall not need prove to bee the host of the Ethereall Heaven yea and perhaps too 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are derived of the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ire as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now wee know the Scriptures make mention of three Heavens first the Ayre or sublunary Heaven secondly the Ethereall and starry Heaven thirdly the Heaven of glory or Empyreall Heaven Every of these Heavens have their host or army the host of the heaven of glory or the third are the Angels and blessed Spirits the host of the Ethereall heavens are the Stars and Planets the host of the Aereall or sublunary heaven are either visible as the clouds of heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and other meteors as also the rest of the creatures mansioning therein as the fowls of the heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or invisible viz. the wicked Spirits and Devils whose Prince Sathan is called the Prince of the power of the Ayre Eph. 2. 2. and his host 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rulers of the world i. e. the sublunary world and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wicked spirits in heavenly places viz. in the lowest or sublunary heavens Ephes 6. 12. And whether Saint Paul Gal. 4. 8 9. and Col. 2. 8 c. includes not some of those under his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I cannot affirme let the learned further consider it when namely he speakes to Gentiles and of Gentiles and not Jews Having hitherto prepared the way let us now come closer home to S. Peter whose words evidently import that some of these heavens or all of them shall suffer a conflagration at the day of Christ Not all of them for who ever put the Empyreall heaven into that reckoning And for the Ethereall heaven he that considereth the supereminent nature and immensity thereof and of those innumerable bodies therein in regard of which the whole sublunary world is but a point or center and that it no way can be proved that ever those bodies received any curse for mans sin or contagion by the worlds deluge or that any enemies of God dwell in them to pollute them he that considereth this will not easily be induced to beleeve that the fire of the day of judgement should burne them It remaineth therefore that the sublunary heavens onely with their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are to be the subject of this conflagration These heavens saith Saint Peter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. solventur and their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall melt with fervent heat It is a Metaphor taken from the refining of metalls quae igne solvuntur ut purificentur so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much as Coeli igne adhibito conflagrabuntur This to be the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appears because Saint Peter himselfe interprets solvi to be liquefieri
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 〈◊〉 〈◊〉 〈◊〉
For having in the tenth verse said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. solventur he in the twelfth verse repeating it sayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i e. liquefient Now melting is for refining and purifying Nor is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 averse from this notion the LXX using 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in the Psalms more than once The words of the Lord are as refined silver LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 12. and so elsewhere But when the sublunary heaven shall be thus refined even the Ethereall lights of the Starres of the Sunne and Moone c. will appeare to those on earth much more glorious than now they doe as sending their rayes through a purer Medium so that all the world to us-ward shall be as it were renewed As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or passing away verse 10. it is an Hebraisme signifying any change or going of a thing from the state wherein it was and answers to the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth both transire and permutari as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Chaldianisme doth And Schindler notes that Psalme 102. the Arabicke for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mutabuntur hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transibunt In the twelfth verse it is expounded by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have already shewed is commuted with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they therefore all three of them signifie one and the same thing and I see no reason why wee should imagine a greater emphasis in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for an utter abolition in the destruction by fire than is before implyed in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he spake of the destruction by water 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inquit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But what shall become of the invisible host which I named as part of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of this fublunary heaven viz. those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the army of wicked and uncleane spirits shall the fire of the last judgement touch these I answere Though the operation of the fire shall not be upon them to burne them yet shall they also suffer by this fiery judgement being thereby to be exiled and dejected from those high mansions and bestowed in some lower place for so that of Iude seemeth to imply The Angels saith he which kept not their first estate but left their own or proper habitation he hath reserved to be bound with everlasting chaines of darknesse at the judgement of the great day Vide Piscat in hunc locum And this seemes to me to be the most literall and unforced exposition of this description of Saint Peter of the heaven and earths conflagration at the day of Christ and so to be preferred before any other But if a Propheticall straine or scheme may here be admitted there is another way of explication which yet in the conclusion will come to the same purpose the former did although the way thereto be not the same And certainly our Saviour in the Gospel describing the comming of this day useth a Propheticall expression The Sunne saith he shall be darkened and the Moone shall not give her light and the Starres shall fall from heaven and the powers of heaven shall be shaken For if this be taken literally whither shall the starres fall from heaven which are either as bigge or many times bigger than the globe of the earth where shall bee roome for them if such a scheme there be supposed in Saint Peters description the explication may be after this manner Mundus or the World to omit other particular exceptions is according to the Scriptures use either Mundus continens or Mundus contentus give me leave to use those termes for distinction sake By Mundus continens I meane the compages and frame of the Physicall heaven and earth wherein the rest of the creatures are contained By Mundus contentus the state or body of the inhabitants or Kingdomes of the earth Now to whatsoever the notion of Mundus is appliable there is also supposed to bee an heaven and earth as being the names and parts whereby the Scriptures expresse the World The heaven then of this Politicall world is the soveraignty or soveraigne part thereof whose host and starres are the powers ruling in the World In the highest place Gods and Idols next Kings Princes Peeres Counsellours Magistrates and other such lights shining in the Firmament And at such a meaning and no other it being an Orientall notion may aime for ought I can see that supposed fastuous stile of Sapores King of Persia to Constantius the Emperour Rex Regum Sapores frater solis lunae particeps i. e. socius siderum Constantio fratri salutem But to goe on Earth is the Pezantry or vulgus hominum together with the terrestriall creatures serving the use of man Of such an Heaven as this is the Lord speaketh in the Prophesie of Haggai cap. 2. vers 6. Yet once it is a little while and I will shake all Nations and the desire of all Nations shall come And againe verse 21. I will shake the heavens and the earth and I will overthrow the throne of Kingdomes and I will destroy the strength of the Kingdomes of the Heathen c. Of such an heaven and earth speaketh Ieremy chapter 4. verse 23. I beheld the earth and it was without forme and void 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the heavens and they had no light viz. as if the World were turned into the old Chaos againe Genesis chap. 1. See the rest which followeth Of such Heavens and Earth speaketh the Lord in Esay chapter 51. vers 15 16. namely of the Heavens and Earth of the World or state of Israel I am saith he the Lord thy God who divided the sea to wit the Red sea when the waters thereof roared the Lord of Hosts is his name And put my Word i. e. my Law in thy mouth and covered thee in the shadow of my hand i. e. protected thee in thy march to Canaan that I might plant the Heavens and lay the foundation of the Earth i. e. make thee a state and build the into a Politicall World and say unto Sion thou art my people Of such a kinde of Heaven speakes the same Prophet chapter 34. vers 2 4 5. The indignation of the Lord is upon all Nations and his fury upon all their Armies c. And all the Host of Heaven shall bee dissolved and the Heavens shall be rolled together as a scroll and their host shall fall downe as the leafe falleth off from the Vine and as a falling figge from the figge-tree For my sword shall be bathed in Heaven Behold it shall come downe on Idumea c. See the rest and know that this destruction of Edom is prophesied of in no lesse hyperbolicall a straine by Obadiah and Ieremy chapter 49. from verse 7. to 22. Ezech. 35. verse 4. and 25. 12.