A PARAPHRASE AND EXPOSITION of the Prophecy of SAINT 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 Saint Peter speaks) and especially of the HEAVENS, is to be understood.  
BY JOSEPH MEDE, B. D. late Fellow of Christ's College in Cambridg.  
LONDON, Printed by R. Bishop, for SAMUEL MAN, dwelling at the sign of the Swan in Paul's Churchyard. 1642.   

A PARAPHRASE AND EXPOSITION of the Prophecy of SAINT PETER, Concerning the day of CHRIST'S second Coming, On the third Chapter of the second EPISTLE.  

Verse 1, 2.  
SAint Peter exhorts the believing jews, unto whom he writes to be mindful of the words of the holy Prophets, (a) Esay, Daniel, and Malachi, concerning the coming of Christ to judgement, and the restauration then promised, it being also confirmed by the Apostles of our Lord and Saviour.  
(a) IF that which St. Peter here describeth were foretold by the old Prophets, then must Saint Peter be so expounded, as it may be shown in them, and agree with them.   

Verse 3, 4.  
For howsoever it were then believed both by jews and Christened Gentiles, yet in the last days should come those, who walking after their own desires (or humours) should deny and deride the expectation of any such promise (b) of that day of Christ, saying, Where is the promise (c) of his coming? Where is the new heaven and new earth you talk of?  
(b) This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or last days, should seem to be the time of the Church's Apostasy under Antichrist, according to that of Saint Paul, 1 Tim. 4. 1. In the later times some shall depart from the faith, giving heed to spirits of error, and doctrines of demons. For as the times of the fourth and last of daniel's Kingdoms were the last times in general, during which Christ was to come, and found his Church and Kingdom: So the latter times of the fourth Kingdom, being the period of a time, times, and half a time, wherein the wicked horn should domineer, are the latemost times of the last times, or last times in special.  
(c) I take Promise here for res promissa, the antithesis implying that to be the meaning, viz. The scoffers say, Where is the promise of his coming? Nevertheless we look for a new heaven and a new earth, according to his promise. But here is somewhat, (Reader) in the application wherein thou mayst err; but be not thou uncharitable in thy censure, nor think that I am. For although the crying down and condemning the opinion of the Chiliasts, will be found to be near upon the beginning of the times of the Antichristian Apostasy, (which I suppose to be called the last times;) and that the utter burying of that opinion falls within these times: yet thou must know, first, That there is not the like reason of the first Authors of crying down a truth, and of those, who led by their authority, take it afterwards, without further examination, for an error. Secondly, To scoff, is one thing, and barely not to believe, is another. Thirdly, it is one thing to deny a promise simply, and another to deny and question the manner thereof: as also, to reject a truth sincerely propounded, and when it is entangled with errors, as that of the later Chiliast may seem to have been.   

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 destuction 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.  
Touching the Jews, and the impeachment of this opinion amongst them in the later times, I find amongst the Doctors of the Gemara, or gloss of their Talmud, (which was finished about 500 years after Christ) a tenet of one R. samuel's, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That there was to be no difference between the present state of the world, and the days of Messiah, but in regard of the bondage under the kingdoms of the Gentiles only; thereby opposing the more ancient opinion and tradition of the renovation of the world. After this time there appears to have been amongst the Jews a sect of the followers of the opinion of this R. Samuel, which at length was greatly advanced by the authority of learned Maimonides, who having drunk too deep of the Philosophy of Aristotle, (wherein he was admirably skilful) became a champion against the opinion of the world's renovation to be in the days of Messiah; and that upon this ground, Quod mundus retinet & sequitur consuetudinem suam; which saying he adscribeth to some other Rabbins of the same opinion before him, which for the sense and meaning is the self same with that here of the scoffers: All things (say they) continue, as they were from the beginning of the creation. Nevertheless Aben Ezra, who lived not long after Maimonides, maintained still (as also others did) the contrary; & there are extant certain discourses and tractates amongst them, purposely written of this argument, and confuting the opinion of Rambam and his followers; as one called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coeli novi, proving the necessity of the renovation of the world, and directed against cap. 29. lib. 2. of Maimonides his More Nebochim. Another by R. Isaak Abarbinel, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Opera Dei, (ou● of Psal. 66. 5.) wherein all the arguments brought against the renovation are confuted. And no doubt there are more of the like nature, which we know not of.   

Verse 5, 6.  
But those who suppose this (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) that there hath never yet any such destruction or change befallen the creation, and thence conclude, there is nor shall such ever be; they weigh and consider not the universal deluge in the time of Noah, (when the curses laid upon the creature for man's sin first solemnly taken 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 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 (d) water, to wit, the clouds and floodgates of heaven hanging about it, all framed by the word of God: By the which waters (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) the world which then was, being overwhelmed with water, perished; as it is written Gen. 7. 11. seq. in the 600. year of Noah's life, in the second month, in the seventeenth day of the 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 superior water, which together with that of the sea, or great deep, concurred to the drowning of the world, as appears by the place of Genesis alleged.   

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 prophecy of Daniel, cap. 7. who saw a fiery stream issuing and coming forth before the judge 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 do wickedly shall be stubble, which at the coming 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 battle of the Messiah should not be as the battle of the warrior, with confused noise, and garments rolled in blood; but with burning and fuel of fire. For the old Prophets for the most part speak of the coming of Christ indefinitely & 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 spoke of the things to be at Christ's coming indefinitely and all together, 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 his 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, to the second; and what befits both alike, may be applied 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 hours, I would not, Beloved, have you ignorant, that one day (g) with the Lord is as a thousand years, and a thousand years as one day.  
(g) Thus I expound these words by way of pre-occupation or premonition, because they are the formal 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 Psalm, (mille anni in oculis tuis ut dies hesternus) for confirmation thereof, yet are not these words formally in the Psalm. So that Saint Peter in this passage seems rather to have had respect to that common saying of the Jews 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 later part of the sentence (a thousand years as one day) may allude thither; as the Jews 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. years 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 judgement 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 alleged to that purpose, were not some part of a motive to the zeloticall Antichiliasts (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 Apocalypse. The pretence against this Epistle was, that it wanted the testimony of allegation by the first Fathers. But (Dies Domini sicut mille anni) quoted both by justin Martyr and Irenaeus, is not out of the ninth Psalm, as they took for granted, (for there are no such words, but out of the Epistle of Peter, who applieth it to the day of judgement, 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 slackness, as if he had altered his purpose, or meant never to perform 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 surprise them in their unbelief, must inevitably perish with the rest of the enemies of Christ.  
(a) Saint Peter speaks and writes in this Epistle to his brethren the Jews, as appears by the first verse of this chapter.  
(b) So the same Saint Peter in his first public Sermon to his Nation in the Temple, after the sending of the holy Ghost (Act. 3. 19, etc.) exhorts them to repent and be converted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for the washing away of their sins, 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 Jews conversion, if it had pleased him. Resp. But it stood with the oeconomy of God's justice, when the Jews had rejected Christ, their expiation, to grant them this grace, until they should have fulfilled a time of penance for all the sins of their Nation, even from the first time they were a people, until the last destruction of Jerusalem. For since they would none of their pardon and atonement by Christ, (with respect unto whose coming God had so long spared them; for all their expiation by sacrifice looked unto him) God would not bate them an ace of the judgement they had merited, but would visit all the former sins of their Nation upon them, from the golden Calf, until their crucifying, and finally rejecting of their Messiah.   

Verse 10.  
But as for the manner of the coming of this great day of the Lord, it shall be suddenly and unawares, as a thief in the night, in which the heavens (c) with a crackling noise of fire shall pass away, and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (c) or host of them shall melt with fervent heat; the earth also and the works 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 show 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 show 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 godliness, to make ourselves fire▪ proof, and such as may abide the day of refining? as namely becometh those who by faith look for, and hasten the coming of the day of the Lord, wherein the heavens being on fire shall be dissolved, and the host of them melt with servant heat. For our life and conversation ought to be suitable to our faith, and we are so to walk, as if that were always present which by faith we look for.   

Verse 13.  
But this conflagration ended, (whatsoever those scoffers say, who question the promise of Christ's second coming we 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 righteousness shall dwell, according as the same Prophet saith cap. 60. 20, 21. The Lord shall be thine everlasting light, and the days of thy mourning shall be ended, thy people also shall be all righteous, they shall inherit the land, or earth, for ever.   

Vers. 14, 15, 16.  
Wherefore beloved (seeing that ye look for such things at his coming) 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 wisdom given unto him, hath written unto you; enforcing the like exhortation unto holiness of life, from this our faith and experience of the Lord jesus 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 be understood.  
FOr resolution of this question, I must premise some things, to make the way thereto the more easy.  
R. 1. That the old Hebrew language wherein the Scripture speaks, there is no one word to express the compages of the superior and inferior bodies, which we call Mundus, but these two words Heaven and Earth (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) joined toand put together, only 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 joined, imply no more in the one (according the Scriptures 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, 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 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 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 Air, but the Scripture Heaven▪ which sublunary heaven, together with the earth, was marred by that general 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 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 Doctors, 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 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 Air is included. Thus three of the Physical 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, viz. the Air, yet could not that, nor any of them alone be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Saint 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 Saint Peter's order, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By which correspondence it should seem 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 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 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 verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signify the same with the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, why may not the Hebrew Noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (which we turn exercitus) be rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; the Hellenists or Greekish Jew's as in other words so here following the Etymology from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and having eye more to their own native language, than to the use of Greece. It would be long to show 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 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 easy. Nevertheless the Gentile-Greekes 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 
* See the Syriack Act. 9 2●. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are turned ludaei qui loquebantur Graecé.  Greek jews are called) do 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 add what I have met with to that purpose. Schickardus, a learned Professor of the Oriental 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 Wisdom of Solomon, which that Rabbi had seen: whereby the said Schickard proveth against Saint Jerome, that the Greek is not the original, 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 be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which those who have skill know to signify the Planets, 12. signs or constellations of Heaven, as being the same with the Hebrew 
* I have since looked in th● Preface of R 〈…〉 ba●, where I found those Chaldee passages mentioned, which the Rabbin translateth into Hebrew, and for the Chaldee which answereth to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore here are Stars and Planets, which I shall not need prove to be the host of the Ethereal Heaven: yea, and perhaps too 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are derived of the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ire, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Now we know the Scriptures make mention of three Heavens; first, the Air or sublunary Heaven: secondly, the Ethereal and starry Heaven: thirdly, the Heaven of glory, or Empyreal 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 Ethereal heavens are the Stars and Planets: the host of the aereal, 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 Satan, is called the Prince of the power of the Air, 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, etc. includes not some of those under his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I cannot affirm: let the learned further consider it, when namely he speaks 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 Empyreal heaven into that reckoning? And for the Ethereal 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 centre; and that it no way can be proved that ever those bodies received any curse for man's sin, or contagion by the world's deluge, or that any enemies of God dwell in them to pollute them: he that considereth this will not easily be induced to believe that the fire of the day of judgement should burn them. It remaineth therefore that the sublunary heavens only, 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 metals, 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 himself interprets solvi to be liquefieri. For having in the tenth verse said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (i. e.) solventur, he in the twelfth verse repeating it says, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (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 Ethereal lights of the Stars, of the Sun and Moon, etc. will appear to those on earth much more glorious than now they do, as sending their rays 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 Psalm 102. the Arabic for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mutabuntur, hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transibunt. In the twelfth verse it is expounded by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have already showed is commuted with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; they therefore all three of them signify one and the same thing; and I see no reason why we should imagine a greater emphasis in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for an utter abolition in the destruction by fire, than is before employed in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when he spoke 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 unclean spirits: shall the fire of the last judgement touch these? I answer: Though the operation of the fire shall not be upon them to burn 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 jude 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 chains of darkness, at the judgement of the great day. Vide Piscat. in hunc locum.  
And this seems to me to be the most literal and unforced exposition of this description of Saint Peter, of the heaven and earth's conflagration at the day of Christ, and so to be preferred before any other.  
But if a Prophetical strain 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 coming of this day, useth a Prophetical expression: The Sun (saith he) shall be darkened, and the Moon shall not give her light, and the Stars shall fall from heaven, and the powers of heaven shall be shaken: For if this be taken literally, whither shall the stars fall from heaven, which are either as big, or many times bigger than the globe of the earth, where shall be room for them? if such a scheme there be supposed in Saint Peter's 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 terms for distinction sake:) By Mundus continens I mean the compages and frame of the Physical heaven and earth, wherein the rest of the creatures are contained: By Mundus contentus, the state or body of the inhabitants or Kingdoms of the earth. Now to whatsoever the notion of Mundus is appliable, there is also supposed to be an heaven and earth, as being the names and parts whereby the Scriptures express the World. The heaven then of this Political world is the sovereignty or sovereign part thereof, whose host and stars are the powers ruling in the World: In the highest place Gods and Idols; next, Kings, Princes, Peers, Counselors, Magistrates, and other such lights shining in the Firmament. And at such a meaning and no other (it being an Oriental notion) may aim (for aught I can see) that supposed fastuous stile of Sapores King of Persia to Constantius the Emperor; Rex Regum Sapores, frater solis & lunae, particeps (i. e. socius) siderum, Constantio fratri salutem. But to go on: Earth is the Pezantry or vulgus hominum, together with the terrestrial creatures serving the use of man: Of such an Heaven, as this is, the Lord speaketh in the Prophecy 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 again verse 21. I will shake the heavens and the earth, and I will overthrow the throne of Kingdoms, and I will destroy the strength of the Kingdoms of the Heathen, etc. Of such an heaven and earth speaketh jeremy, chapter 4. verse 23. I beheld the earth, and it was without form and void, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) and the heavens, and they had no light: viz. as if the World were turned into the old Chaos again 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 Political World) and say unto Zion, thou art my people. Of such a kind of Heaven speaks 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, etc. And all the Host of Heaven shall be dissolved, and the Heavens shall be rolled together as a scroll, and their host shall fall down, as the leaf falleth off from the Vine, and as a falling fig from the figtree. For my sword shall be bathed in Heaven: Behold it shall come down on Idumea, etc. See the rest, and know that this destruction of Edom is prophesied of in no less hyperbolical a strain by Obadiah, and jeremy chapter 49. from verse 7. to 22. Ezech. 35. verse 4. and 25. 12. which I note, lest any man wondering at the hyperbole of this of Esay, should think it appliable only to the day of judgement. And that such schemes as these were usual to the Nations of the Orient, may appear not only by the Chemical Philosophy derived thence, (which makes heaven and earth and stars in every thing) but from the testimony of Moses Maimonides, who (more Nebochim part. 2. cap. 29.) affirms that the Arabians in his time in their vulgar speech, when they would express 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 Poet's strains and expressions are to us, though of another genius: Ours are borrowed from fables, stories, places; theirs more, from the frame of the world, the Sun, Moon, Stars, and Elements, etc.  
If such a notion of Coelum and Terra may have place in this place of Peter, (and why may he not uttering a Prophecy borrow a Poetical strain) it may easily appear what Heaven and Earth the fire at Christ's second coming shall burn 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 Peasants, man and beast; according to that twice repeated passage, Esay 2. 11, 17. (which the ancient Jews interpreted of the day of judgement) The loftiness of man shall be bowed down, and the haughtiness of men shall be made low, and the Lord alone shall be exalted that day: And the Idols (these are part of the host of 
See the Apostasy of the later times.  heaven we speak of) he 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 be burned) as was in the deluge of Noah. And so likewise of the earth and works thereof. But whereas by the universal deluge, though only the Mundus contentus perished, yet notwithstanding the Mundus continens was therewith corrupted and depraved: In the destruction of fire it shall be otherwise; for the world of wicked ones being destroyed, the Heaven and the Earth which contained them shall be 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 prefer it before any other.  
To conclude, if any there yet be, whom neither of the former expositions can satisfy, but will needs have the fire and burning here spoken of, to be that whereby the World is to be utterly annihilated; I could answer, that the day of judgement is a thousand years; and this fire, though it be to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in that day, yet shall it not be in the beginning, but end thereof, the beginning being but a destruction of the enemies of Christ, and the Kingdom of Satan, and then a restauration: The end, a destruction of the whole creature itself by utter annihilation; and then Saint Peter's words, verse 13. to be construed after this manner; That howsoever the Heavens and the earth shall at length be dissolved by fire, nevertheless 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, methinks, would not suit so well with that which I take to be Saint Peter's chiefest scope in this passage; nor with the words of the holy Prophets he pointeth at, which seem to speak only 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 be finished, it seemeth to me a mystery which hath no bottom. Howsoever, I am not persuaded this place of Saint Peter should mean any such thing. Those passages, job 14. 12. Psalm 102. 26. and Apoc. 20. 11. may seem to be of more moment. And if any such annihilation shall be, it stands more with reason it should be by the immediate power of God, without the instrument of any creature, than by fire; and that he 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 τῷ Θεῷ ῷ̔ παντοκράτορι.   

LONDON, Printed for SAMUEL MAN, and are to be sold at his Shop in Paul's Churchyard at the Sign of the Swan. 1642.