Exposition on the Catholic Epistles, 2 Peter

Exposition on the Catholic Epistles · 2 Peter

p. 129THE SECOND EPISTLE CATHOLIKE OF THE Apoſtle PETER.

TOuching the Author of this Epiſtle, it is not to be doubted but as it beareth the name of Peter the Apoſtle of Chriſt, ſo it was written by him to the ſame perſons to whom he wrote the firſt. And to confirme this the more, he ſaith, That hee was preſent with the Lord in the holy Mount when his glory appeared, verſ. 18. for hereby Gregory the great confuteth thoſe that doubted whether it were written by Peter or no. Hierom, Euſebius, Greg. Hom. 18. in Ezech. Euſeb. l. 2. c. 40. Hieron. de viris illuſtribus.and Nicephorus doe all ſhew that it hath ſometime beene doubted of, but indeed there was neuer any reaſon to doubt of it, and therefore it hath beene receiued by all orthodox Writers for canonicall; and for Saint Peters vndoubted Epiſtle, no man euer reiecting it, though ſome hauehave ſometime doubted of it. It was written according to Baronius, as I hauehave ſhewed before vponupon the firſt Epiſtle, three and twenty yeeres p. 130after the firſt & the ſame yeere that Peter ſuffered martyrdom. The Argument is a commendation of a godly & vertuous life vntounto them, leſt by his former Epiſtle they ſhould gather that it ſufficeth onelyonly to beleeue, and an admonition to take heed of falſe Teachers, eſpecially, as ſome thinke, being occaſioned by the followers of Simon, and ſome by the Gnoſtickes, though that be more improbable, ſeeing Carpocrates the Author of that hereſie, or Baſilides were not in the Apoſtles daies. It ſeemeth that hee had ſome reuelation touching his martyrdome ſhortly to come, whereupon he toucheth, and therefore he was the more carefull to leaue this Epiſtle as a further Memento to all the faithfull. In his firſt Epiſtle hee ſought to arme the faithfull with comfort and patience againſt ſuch as troubled them; here he terrifieth the troublers of the Church, with threatnings of ſuch iudgements as God of old hath executed againſt the wicked. He beginneth in the firſt Chapter with ſalutations, commemorating the great grace of God in Ieſus Chriſt towards the faithfull, vntounto verſ. 5. to the faith in whom he exhorteth to ioyne all Chriſtian vertues, verſ. 5, 6. yeelding ſome reaſon, how that thus their faith ſhall appeare to be a true faith indeed, and their knowledge of Chriſt ſhall not be without benefit in the end, whereas otherwiſe it will proue but vaine and fruitleſſe, verſ. 8, 9, 10, 11. And then making ſome Apology for his remembring them of theſe things who knew them ſo well already, verſ. 12, 13. he confirmeth both by teſtimony from Heauen, of which he was an eare-witneſſe, Mat. 17. that ſaluation is to be lookt for in Chriſt, verſ. 16, 17, 18. and by the teſtimony of the Prophets, exhorting them to be conuerſant in their writings for their further illumination and confirmation, verſ. 19. Teaching the infallibility of their propheſies, verſ. 20, 21.

p. 1312 PETER Chapter 1. Verſe 4, 5, 6.

Whereby are giuen to vsus exceeding great and precious promiſes, that by them ye might be partakers of the diuine nature, hauing eſcaped the corruption that is in the world through luſt. And beſides this giuing all diligence, adde to your faith, vertue, &c.

WHereby, that is, by the comming of which Lord Ieſus,Occu…en. in 2 Pet. 1.2 Pet 1 Exceeding great promiſes are giuen vntounto vsus, that is, many excellent gifts of grace, whereby we might be made partakers of the diuine nature being lifted vp to life and godlineſſe: and therefore wee ought ſo to carry our ſelues, as that wee may ioyne vertue to faith, and by vertue goe forward to the increaſe of piety, till we come to the perfect good of all, viz. charity. We are made partakers of the diuine nature by the comming of our Lord and God, Ieſus Chriſt in the fleſh, for hereby the firſt-fruits of our nature are ſanctified, and if the firſt fruits be holy, the whole lumpe is alſo holy, ſuch as all they are, from amongſt whom the firſt-fruits are taken. And he calleth it the corruption of the world, from which we are hereby eſcaped, becauſe the luſt whereby wee are tempted conſiſteth of corruptible things, and is conuerſant about worldly things, which are ſubiect to corruption. Then follow the degrees of perfection; Firſt, faith. Secondly, vertue, w^ch ſtandeth in good workes. Thirdly, knowledge of the myſteries of God, which is not but to thoſe, that by being exerciſed in good workes get ready and quicke ſenſes. Fourthly, temperance, which is neceſſary for him that hath knowledge, leſt he be puffed vp hereby. Fiftly, patience, becauſe a man cannot be temperate without it. Sixtly, brotherly louelove after godlineſſe, which maketh way vntounto it. Laſtly, charity, which is the perfection of all.

This word [Whereby] is read either by whom, viz. Chriſt;Th. Aqu…nas in 2 Pe…er 1. or by which in the ſingular number, viz. knowledge; or by which in the plurall, viz. gifts. The moſt excellent promiſes p. 132ſaid to be giuen vsus, are eternall life giuen by hope here, and in deed hereafter, and it is ſet forth in the plurall number, becauſe of the multiplicity of thoſe ioyes, and he calleth them pretious, becauſe they are bought with a price. That by them, that is, by the grace and peace before ſpoken of, or by thoſe gifts yee might be partakers of the diuine nature, that is, participating of grace in this life, and of glory in the life to come. Of this fellowſhip with God the Father, and the Sonne, it is ſpoken of 1 Iohn 1.3. That which is added of eſcaping the corruption which is in the world, is a condition required in the faithfull, who expect the foreſaid glory, and he calleth it corruption in the world, to ſet forth not onelyonly the luſt of the eyes, but alſo the luſt of the fleſh, and the pride of life, as 1 Iohn 2.15.

But yee bringing in all care in your faith miniſter vertue, &c. Here are eight things ſpoken of, as ſo many ſteps to heauen, as there were eight ſteps vp to the Temple, Ezech. 48. the three firſt reſpect good, the next three euill, the two laſt reſpect louelove. Faith moueth and directeth, vertue executeth, and knowledge chooſeth and rectifieth. The euill is either of fault to be auoided by abſtinence, or of puniſhment to be borne by patience, or in either kinde in others by godlineſſe releeuing them. LoueLove is either of our neighbour, or of God. To faith he biddeth ioyne vertue in doing, for a figure of which, Andrew, Vertue,Iohn 1.John 1 is ſaid to be the brother of Peter, that is, of Faith. And becauſe a man cannot do well without diſcretion, he biddeth adde knowledge. Bernard ſaith, diſcretion is not ſo much a vertue,Bernard. Diſcretio non tam eſt virtus, quà auriga virtutis. as the Waggoner of vertue, without which vertue is vice, Rom. 12. our reaſonable ſeruing of God is ſpoken of, and vntounto the ſpirit of fortitude is ioyned the ſpirit of counſell, Eſa. 11. Now, becauſe knowledge auaileth not without abſtinence from euill, he biddeth to ioyne abſtinence from carnall pleaſures; and becauſe hee that abſtaineth from the pleaſures of the world, will the better endure the miſeries of the world, patience commeth next; and becauſe patience is nouriſhed by godlineſſe towards thoſe that are in miſery, and becauſe a man may vſe piety towards the miſerable out of feare, or in ſome other reſpect, he addeth brotherly louelove; and becauſe brotherly louelove ought to be founded in the louelove of God, he addeth, as the p. 133perfection of all, charitie. Luther not much differing, ſaith,Mayer. Lut…er. Quideſt Deinatura? aeterna veritas, iuſ…tia, ſapien…ia, vita p…rpetua, pa…, gaudium, & v… lupta…, & quicquid boni pot…ſt nominari. Qui conſors ſit naturae Dei, haec omnia aſſiquitur, …t vinat …eterne, perpetuamque habeat pacem, voluptatem & laetitiam, iuſtus, ſanctus, purus, omnia potens contra ſatanam, peccatum & mortem. that by theſe excellent promiſes whereunto it is attained by faith, is meant the glorious and happy eſtate to come, which yet by faith we begin to poſſeſſe now ſo many as doe by Gods power liue the life of grace. And thus we come to be partakers of the diuine nature, that is, of truth, righteouſneſſe, wiſdome, euerlaſting life, peace, ioy, and whatſoeuer deſirable thing can be named, for this is the diuine nature, and of all theſe the faithfull doe partake: yet ſo onelyonly, that they fly the luſts of the world. Wherefore in the next place he exhorteth to adde to faith vertue, &c. that is, a vertuous and holy life in good works. 3. Knowledge, how to vſe the body by neither too much cockering it, nor wronging and hurting of it, as ſome in the affectation of ſanctity hauehave done: for though God hateth ſinne which is in the fleſh, yet he would not hauehave the body deſtroyed therefore, but only, that the luſt ſhould be reſiſted. Againe, knowledge is when a man hath regard to honeſty, and modeſty in all his conuerſation outwardly. 4. Temperance is not only about meats and drinkes, but in all things both of ſpeech and deed a moderating of a mans ſelfe according to reaſon. 5. Patience, becauſe though a Chriſtian be neuer ſo circumſpect and moffenſiue in his life, yet the world will hate and perſecute him. 6. Godlineſſe, that is, whatſoeuer we doe or ſuffer, not to reſpect our owne glory herein, but the glory of God, doing & ſuffering all for Gods ſake. 7. LoueLove and charity, he ſaith, are to be vnderſtood, the one of the faithfull, the other more largely, euen of enemies and haters.Piſcator. Piſcator alſo agreeth with Luther touching the diuine nature, of which we are made partakers, when by grace wee partake of heauenly wiſdome, and holineſſe, and happineſſe: for this is to partake of the diuine nature as much as we are capable. OnelyOnly in ſpeaking of wiſdome, hee ſaith, it is about the carrying of our ſelues towards others, ſo that we may winne them; and temperance, he ſaith, is about meats and drinks, by the intemperate vſe whereof offence is giuen; by godlineſſe, he vnderſtandeth the worſhipping of God by prayer,Beza annot. &c. Beza alſo ſaith the ſame, that to be partakers of the diuine nature, is to be partakers of thoſe qualities which Gods ſpirit worketh in vsus, wherin p. 134in his image conſiſteth, & thus much is expreſſed in the words following, hauing eſcaped corruption in the world through luſt, where corruptiō is oppoſed to life, & luſt to glory before ſpokē of. But touching brotherly louelove and charity, he vnderſtandeth the one of the inward affection, the other of the outward expreſſion by deeds. Hauing thus ſet downe the diuerſity of expoſitions, I come briefly to the rendring of the ſenſe of all. Whereby, foreign, hath plainly reference to the all things before ſpoken of, verſ. 3. which are giuen vntounto vsus both for life and godlineſſe: for amongſt theſe are ſet forth the great and precious promiſes, of which we are made partakers, when as by theſe meanes we attaine to faith, and ſo we partake of the diuine nature, that is, of holineſſe and righteouſneſſe, whereby we auoid the corruption of the world by luſt, as is added to expreſſe what he meaneth by partaking of the diuine nature. For we partake of the corrupt nature of man fallen, as long as we follow that euill luſt that is in vsus; but when through the ſpirit we are ſo ſanctified in beleeuing that we auoid this corruption, and liue holily and righteouſly, we partake of the nature of God,Eph. 4.24.Eph 4:24 ſeeing the old man is now put off, and the new man is put on, that is, Chriſt Ieſus, who is alſo God: from whence Ambroſe argueth againſt thoſe that denied Chriſt to be God,A…broſ. lib. de inca…at c. 8. for how elſe could he make vsus partakers of the nature of God, if he himſelfe had it not?Seruetus. Seruetus gathered from hence, that there is a transfuſion of the diuine nature into man: but erroneouſly,Athan. crat. 2. contra Arrian. for as Athanaſius teacheth, we partake of the diuine nature onelyonly by his grace through the ſpirit, without the diuiſion of the diuine eſſence, but Chriſt is begotten of the Father, and ſo conſubſtantiall with him. Oſiander hath …rred alſo as much, teaching that wee are iuſtified by that righteouſneſſe, wherby Chriſt is eſſentially righteous, not as man but as God. But Peter ſaith not, that we are partakers of the diuine nature by the inhabitation of eſſentiall iuſtice, but by the great and precious promiſes, which when we heare we beleeue, and ſo attaine to the things promiſed, the ſumme and ſubſtance of all which is Chriſt. It may rather be gathered from hence, that our iuſtification is a permanent gift as nature is, as Lorinus alſo granteth, according to which the regenerate is called a new p. 135creature, and therefore continueth to the end.

Touching the exhortation inferred hereupon,Verſ. 5. verſ. 5. it tendeth to ſhew, that the faithfull now that they are in the ſtate of grace ought not to be ſecure, as if nothing more were required at their hands, but to beleeue: but they muſt vſe all diligence, and hauehave a care to ſhine in all Chriſtian complements of practice, for the order of which, that of Tho. Aquinas, followed alſo by Burges in his chaine of graces, liketh me beſt. After the radicall and mother grace, faith named, he firſt commendeth ſuch graces as concerne the doing of good; ſecondly, ſuch as concerne euill; firſt, of ſinne to be auoided; ſecondly, of puniſhment to be borne. OnelyOnly with Piſcator I thinke that godlineſſe is to be vnderſtood of the exerciſe of godly duties, und withall of a godly minde, referring all our grace to Gods glory, and brotherly louelove of the louelove of the faithfull, and charity of the louelove of all, euen enemies and perſecutors. For whatſoeuer good we doe, and whatſoeuer euill we auoid, if godlineſſe and louelove be not adioyned, it is nothing worth. Without godlineſſe it will be vnſanctified,1 Tim. 4.1 Tim 4 for all things are ſanctified by the word and prayer, and through the want of reſpect to Gods glory,Matth. 25.Matt 25 it may be phariſaicall through vaine glory, and if louelove be wanting, there is but a lampe without oile, nothing but a ſounding braſſe and tinkling cymball.1 Cor. 13.1 Cor 13

Note,Note. that the condition of the faithfull is moſt high and honourable, euen a partaking of the diuine nature, as Mordecay was made partaker of royall dignity, which is, when our nature is changed, and of corrupt and impure, we become holy and righteous, for this is Gods nature. So that there is nothing in the world ſo much to be ioyed in, or to be aſpired ſo much after, as to be holy; and nothing ſo much to be ſhunned, as corruption: for if we be of the ſame nature with God, we ſhall alſo with him liue, and be bleſſed, and happy for euer.

Note againe,Note. that heauen and happineſſe is not ſo eaſily attained vntounto, as the world thinketh, onelyonly by beleeuing, but great care and diligence muſt be vſed, that the whole life may be vertuous, that knowledge in the myſteries of God may be attained, &c. Hee muſt weare not one grace, but this whole chaine of graces, that would be adorned for God, and be receiued p. 136into his kingdome: for if there be but one, euen the laſt grace of louelove wanting, all the reſt are nothing worth, and the ſoule is but baſely ſet forth yet.

CHAP. 1. VERS. 10.

Wherefore (Brethren) giuegive rather all diligence to make your election and calling firme, for doing theſe things ye ſhall neuer fall.

From the words which I hauehave already expounded vntounto theſe there is nothing difficult,Mayer. Verſ. 9.ſauing that verſ. 9. he ſaith, that ſuch an one is blinde, and forgetteth his waſhing of old from his ſinnes.Luther. But that may be vnderſtood thus, as Luther hath it, he cannot ſee the way to goe one right ſtep towards the kingdome of heauen, & doth as if he forgat his baptiſme receiued formerly for the remiſſion of his ſinnes, at what time there was a vow made of new obediēce, ſo that if he had a due remē brance of theſe things, he could not but doe better. That ſins are waſhed away in baptiſme is plaine, becauſe we are inuited vponupon this to be baptized, Acts 2.38. And S. Paul ſpeaking of thoſe that hauehave beene waſhed,1 Cor. 6.11.1 Cor 6:11 varieth the phraſe and ſaith, Ye hauehave beene waſhed, Auguſt. contra epiſt. Pelag. c. 13. Dicimus, baptiſma dare indulgentiam omnium peccatorum, & auferre crimina, non radere.ye hauehave beene ſanctified and iuſtified. And hereunto Auguſtine agreeth ſaying, In baptiſme all our ſinnes are pardoned and taken away, not pared onelyonly. Hereupon the Papiſts inferre inherent righteouſneſſe, and an vtter aboliſhing of originall ſinne in baptiſme: but that this is falſe appeareth plainely from many places, Rom. 7.17. Gal. 5.17. Coloſ. 3.5. Wee are waſhed indeed from the ſinne that wee brought into the world with vsus, ſo as that it ſhall not be laid vntounto our charge, but it remaineth ſtill as a root of euill, as long as we liue, ſeeing otherwiſe all perſons regenerate by baptiſme ſhould liue without actually offending, for ſo much as there were nothing to tempt to ſinne, if this luſt were quite rooted out and gone, Iames 1.13.

Touching the preſent Text.Verſ. 10. Is not our election and calling ſure without our endeuour? Queſt. 1, Is it not firmely appointed by God from the beginning, who ſhall be ſaued, that he biddeth vsus make it ſure?

I anſwer alſo with Luther, Luther.that in reſpect of God it is firme p. 137and ſtable, but it is not ſure to vsus, but by endeuouring conſtantly and continually in good workes. The foundation of God indeed remaineth ſure, but our faith wil be but little ſure, if we be not carefull to leade a life worthy the faith and profeſſion whereunto we are called. And therefore they are deceiued, that ſay, ſo they hauehave true faith they care not in what a ſmall meaſure they hauehave it, and how little it be: for to get as ſtrong a faith as may be will be little enough, ſeeing (as hath beene ſhewed in the former Epiſtle) euen the faithfull ſhall ſcarcely be ſaued.

But it is further demanded here; Queſt. 2, Doe good workes then make vsus ſure, that we are in the number of them that ſhall be ſaued, and are we not then iuſtified hereby, as well as by faith, and is not euerlaſting life a reward giuen for them?

Indeed the Papiſts teach ſo,Lorinus. and therefore they reade this place thus, GiueGive all diligence to make your calling and election ſure by your good workes. And Lorinus findeth great fault with Caietan and Gagneus, and others of that ſide, that they follow rather this reading with vsus, wherein the mention of good workes is left out, as it is alſo in the Greeke. But hee needed not to hauehave beene ſo hot, for though theſe words were in, as Robertus Stephanus alleageth three Greeke Copies wherein they were, foreign, &c. yet it maketh nothing for the proofe of our iuſtification in part by workes, but onelyonly declareth that a man cannot hauehave a firme and ſure faith without good workes, the want of them cauſing a want of ſolid argument to aſſure that we doe truly and rightly beleeue. And thus onelyonly and none otherwiſe doe our good works make ſure our calling and election, when we carefully attend vntounto them. Touching the queſtion of iuſtification by workes, and of the merit of workes, I hauehave ſpoken already vponupon Rom. 3.28. and Iam. 2. For that point of the neceſſity of good works vntounto ſaluatiō, w^ch Lorinus inferreth here, there is no man that I know that will contend with him about it. For we hold & teach, that good workes are neceſſary for eueryevery one that would be ſaued, and that he hath but a vaine faith that is void of good workes; yet they are not neceſſary, as the meritorious cauſe of our ſaluation, but as the next words verſ. 11. doe declare,Verſ. 11. as the way p. 138and a plaine and wide open way to heauen: for ſo he ſaith, Thus a way ſhall be abundantly miniſtred vntounto you to enter, Epheſ. 2.10.Eph 2:10&c. See alſo Epheſ. 2.10.

But yet a third queſtion remaineth, Queſt. 3 and that is, whether a man can make his election ſure, ſo as that hee may certainly be aſſured of his owne ſaluation?

Lorinus gathereth from hence,Lo…n…. that a man cannot be certaine, becauſe ſuch as are called and elected, are bidden to make their election ſure, which they ſhould not be, if by faith, which is wrought in a mans calling, he were ſure already. But this is a meere cauill of a man wilfully blindfolding his eyes againſt the light. It is true indeed, that a man is not ſure ſo ſoone as he is effectually called to beleeue: for there is a weaker faith, and a ſtronger faith: faith in the very firſt beginning giueth ſome aſſurance, but this aſſurance is confirmed more in time by goods workes. Though he which is conuerted at the firſt doth beleeue, yet being ſo newly come out of a ſinfull eſtate, he cannot but be full of doubtings and feares, through which his beleefe may yet be called vnbeleefe, as he that came to Chriſt for his childe ſpake of himſelfe, Lord I beleeue, helpe mine vnbeleefe. And in this caſe it is that Peter biddeth to vſe all diligence to make our calling and election ſure. Or rather, becauſe he that ſeemeth to be called and elected, may haply be outwardly called only: he willeth vsus to approue our calling by a vertuous and holy life, that ſo we may be ſure, whereas otherwiſe we ſhould be deceiued. The true collection to be made from hence is, that a man may be ſure and certaine of his ſaluation, and that he ought not to reſt till he hath attained vntounto it, by applying himſelfe with all his power to liue ſo as becommeth his Chriſtian and holy calling. For otherwiſe it were a vaine precept to endeuour to become ſure, if this were not to be attained vntounto. I grant, that the law indeed requireth that which man cannot attaine to, touching doing, and yet not in vaine, becauſe hereby wee are continually remembred what man was by creation, and now finding it to be otherwiſe with him, hereby occaſion is giuen, the ſame charge ſtill lying vponupon him, to ſeeke out to another, that is, Chriſt, in and through whom hee may attaine to the perfect fulfilling of the p. 139Law. But the precept of the Goſpell which is to beleeue, and to be ſtrengthened in the faith through godly liuing, ſo that we may become ſure of our ſaluation, is not ſuch a thing, but that it may be fulfilled, being the laſt refuge left for man fallen now to recouer life againe, or elſe it were a vaine charge; euen as a man that is no way able to pay his debts, if hee be bidden to build a Church, or to deliuer vp ſuch an houſe and ground to his Creditor, which he hath not, and ſo he ſhal be exempt from going to priſon, ſhould be but vainly conditioned withall: but being bidden to goe of his errand an hundred miles, he bearing his charges by the way alſo, and ſo all ſhall be forgiuen him (as there is no reaſonable man, that hath a minde to forgiue his debtor vponupon ſome condition, but will ſet ſuch a condition as he can performe) he can performe what is inioyned him. But of this point of a certaine aſſurance of ſaluation to be attained by faith, I hauehave written already at large vponupon Romans 8.38.

Note,Note. that a wicked man loſeth all the benefit of his baptiſme and Chriſtian profeſſion: he hath indeed beene once waſhed from his ſinnes by baptiſme, but all that benefit is now as a thing quite gone and forgotten, and he hath loſt his way to heauen.

Note againe, that faith whereby we are iuſtified and ſaued,Note. is more certaine or vncertaine, as our care to leade a godly life is more or leſſe. Only the godly Chriſtian that from his heart-root deſireth and laboureth to liue in the feare of God, and to be alwaies doing of good, can be ſure that he is elected. All others may iuſtly feare a reprobation. The conſideration of this election breedeth much anxiety in many, who are much troubled about it, in ſearching whether they be elected or no. But they begin at the wrong end: if any man would be ſure in this regard, let him goe to worke as S. Peter here teacheth, liue godlily and holily, for otherwiſe to ſearch about it, is but to enter in a Labyrinth or Maze, without euer finding an end.

CHAP. 1. VERS. 19.

And we hauehave a more ſure word of propheſie, to which ye doe well, that yee take heed, as to a p. 140light ſhining in a darke place, vntill the day be light, and the day-ſtarre ariſe in your hearts; &c.

He ſaith,Oecumen. in 2 Pet. 1.2 Pet 1 that we hauehave the word of propheſie the more ſure, not becauſe there was any propheſie before of this voice that came from heauen, but becauſe by that voice comming from the Father we are confirmed, touching thoſe things that were propheſied of the Sonne by the Prophets long agoe, and doe without queſtion conclude, that all their propheſying is moſt certaine and ſtable. But this propheſying, he ſaith, was then a light ſhining in a darke or naſty place, till the Sun-beames came by Chriſt to inlighten the world, and this is the daies growing light through that knowledge which we attaine vntounto vnderunder the Goſpell. And if any man ſhall ſay, But why did not the Prophets expound and make more plaine what they propheſied, for ſo a great light might hauehave beene giuen long before; he addeth, they propheſied as they were moued by the Spirit of God, neither were there propheſies of any priuate interpretation; ſo that, howſoeuer they vnderſtood what they propheſied, yet they were not to explaine their propheſies to others, ſeeing that the Spirit moued them not to this, but to leaue them darke for others to ſtudy vponupon them, till the time of light ſhould come.

There is nothing of difficulty betwixt the former Text and this;Mayer. for when Peter ſpeaketh of his departure hence, and of the Lords forewarning him hereof, he meaneth that forewarning, Iohn 21.19. and his being preſent to ſee Chriſts glory, and to heare the voyce of the Father from Heauen was Matth. 17.

Touching the preſent Text,Luther. Luther ſaith, that the propheſie is called firmer, becauſe we hauehave no ſuch Prophets now, as were then.Faber Stapul. Faber by firmer vnderſtandeth moſt firme, and taketh it not as ſpoken comparatiuely preferring old propheſies for certainty, before the preſent preaching of the Apoſtles, than which nothing can be more certaine. Or elſe he calleth it firmer in reſpect of the knowledge what was meant thereby, by the illumination of the holy Ghoſt, the Apoſtles had not a coniecturall propheſie; as others that conceiued erroneouſly p. 141thereof, but more firme, becauſe they were ſure, that thus vnderſtood it was true. The. Aquinas and Gorran ſay,Tho. Aquin Gorran. that the propheſie touching Chriſt of old by Dauid, Pſal. 2. Thou art my Sonne, this day hauehave I begotten thee, is ſaid to be more firme in reſpect of the Iewes, who beleeued the Prophets rather than the Apoſtles. Beza alſo conſenteth with this,Beza. but rather would hauehave the comparatiue here vſed, taken for the ſuperlatiue, moſt firme. So likewiſe Beda, and Gagneus, and Lyra, and Auguſtine alſo. The authority of the old Prophets was ſuch,Aug. ſerm. 27. de verb. apoſt. ca. 4. Quis noſtrum non miretur, certiorem Propheticum ſermonem dici, quàm vox de Coelo. Certiorem dixit, non meliorem, non veriorem. Quid eſt ergo certiorem, in quo magis confirmetur auditor? Quare hoc? Quoniam ſunt homines infideles, qui ſic detrahunt Chriſto, vt dicant, eum magicis artibus feciſſe quae fecit. Poſſent ergo infideles etiam iſtam vocem delatam de Coelo per coniecturas humanas, & illicitas curioſitates ad magicam artem referre. Sed Prophetae ante fuere. Si ergo magicis artibus fecit vt coleretur, nunquid magus erat antequam natus? as that it had beene a long time receiued for certaine, and great reuerence was giuen thereunto, both by Iewes and Gentiles, euer ſince the tranſlation of the old Teſtament by the 72, at the appointment of Ptolomee Philadelphus King of Aegypt.

And to this expoſition, as the moſt genuine, doe I ſubſcribe. For if Peter had meant a moſt firme propheſie, hee would hauehave ſpoken in the ſuperlatiue, not in the comparatiue degree; and to ſay that there are no ſuch Prophets vnderunder the new Teſtament, as were vnderunder the old, is without all ground, ſeeing they had the ſame ſpirit. Laſtly, this is not ſpoken againſt thoſe that erroneouſly interpreted the Prophets, but for further confirmation of thoſe that would not ſo readily receiue any thing lately done or ſaid, becauſe they ſuſpected fraud, whom he therefore referreth to the Prophets, not only in this particular vttered by the voyce from Heauen, but in all other things concerning the Meſſiah.

Touching the words following, the words tranſlated in a darke place, are, foreign, in a ſqualide filthy place, ſuch as this world is by reaſon of the great corruption in it.Oecumen. Oecumenius ſeemeth to vnderſtand it as ſpoken with reference to former times. And it is one expoſition brought by Faber, Faber Stapul.that the old Law is a ſhadow and figure darkly ſetting forth the myſteries of Chriſt, vntill the day of the new Law by the comming of Chriſt waxeth light, and the day-ſtarre of the p. 142Sunne of righteouſneſſe, that is, the Goſpell ariſe in their hearts, they being conuerted vntounto it: and thus Luther, Beza, Piſcator, &c. vnderſtand it alſo. Faber hath alſo another expoſition, whereby the day of iudgement, or the great light, after that time, to thoſe that are glorified, is vnderſtood by the day waxing light, and the day-ſtarre ariſing, for then we ſhall know as we are knowne, and all the light of Prophets and Apoſtles here is but like a Candle in a darke place, in compariſon of that moſt glorious light. Thus S. **Auguſt. ſerm. 237. de temp. In die ambulamus comparat. infidelium, comparat. verò illius diei, in qua reſurgent mortui, adhuc nox ſumus.Auguſtine vnderſtandeth it, as it ſeemeth by theſe words of his: We walke in the day in reſpect of Infidels: but in reſpect of that day, when the dead ſhall riſe, we are yet night: and ſo he reconcileth Paul and Peter, whereas Rom. 13.12. he ſaith, The night is paſt, and the day is come. But Peter here ſpeaketh of the day, as to come. And in another place he ſaith further, **Aug. Tract. 35. in Iohan. Tunc praeſenti tali die lucernae non erunt neceſſariae, non legetur nobis Propheta, non aperietur codex Apoſtoli, non requiretur teſtimonium Iohannis, non ipſo indigebimus Euangelio. Omnes Scripturae tollentur de medio, quae nobis in huins ſaeculi nocte tanquam lucernae accendebantur. Tho. Aquin.in ſpeaking of the diſcouering of all things at the day of iudgemēt, when that day commeth light ſhall not be needfull; the Prophets ſhall not be read, nor the booke of the Apoſtles opened; the teſtimony of Iohn ſhall not be required; we ſhall not need the Goſpell, all Scriptures ſhall be taken away, which as lights hauehave beene ſet vp in the night of this world. To this expoſition ſubſcribeth Proſper and Tho. Aquinas, Gorran and Gagneus, and many more. Yet Tho. Aquinas diſtinguiſheth betwixt the day waxing light, and the day-ſtarre ariſing; vnderſtanding by the one, the open knowledge of Chriſts diuinity; by the other, the open knowledge of his humanity: or by the one, the knowledge which the Saints hauehave before the iudgement be paſt; by the other, that is, the day waxing light, their knowledge afterwards. This, howſoeuer it hath great and learned Authors, yet ſeeing this ſpeech is directed to them that did not yet ſo eſteeme of the Apoſtles, and reſt in their teſtimony touching Chriſt, doth not agree ſo well, becauſe they ſhould grow to be more fully informed by the light of the Goſpell in time, and therefore I preferre rather the former expoſition. For ſo much as they did not yet giuegive ſuch certaine credit to the Apoſtles, the Goſpell hauing not yet ſo fully inlightened them, he ſaith, that they did well to attend to the Prophets, till the day of Euangelicall knowledge ſhould come, and the day-ſtarre Chriſt p. 143ſhould ariſe in their hearts by his holy ſpirit inlightning them ſo, as that they ſhould perfectly know theſe things.

Touching the next words, Knowing this firſt, Verſ. 20.that no propheſie of Scripture is of any priuate interpretation, &c. The meaning is, now that ye hauehave the Prophets and attend vntounto them, before yee receiue any interpretation that ſhall by falſe Prophets be offered vntounto you, as their priuate phantaſies leade them, ye muſt know, that no ſuch propheſie is to be receiued with ſuch interpretation, but as it hath pleaſed Gods ſpirit, from whom propheſies come, to explaine and make manifeſt the obſcurities thereof, becauſe as the propheſie is not of man, but of the ſpirit of God; ſo that is not to be receiued as the meaning thereof, which man deuiſeth, but which the ſame ſpirit mouing the Apoſtles and apoſtolicall men to expound it, declareth to be the meaning. The true interpretation,Luther. as Luther hath it, is that which is approued by other places of holy Scripture, and that w^ch cannot hence be proued is a priuate interpretation, how ancient & how great a name ſoeuer he hath that is the author of it. The Papiſts oppoſe a priuate interpretation to the common expoſition giuen by the Church, wherein the Pope is the chiefe, and ſo would hauehave none expoſition receiued, but what the Church of Rome (ſwayed by the Pope) is pleaſed to giuegive. But in contending thus for a publike expoſition, they make way for the priuate phantaſies of ignorant and ſenſuall beaſts, ſuch as many Popes hauehave beene. A priuate expoſition is oppoſed to that of men holy and learned in the Scriptures, and ſo able to make good thereby the expoſition: brought by them. If any wicked or prophane man ſhall bring an interpretation, or though he be well affected, if he be ignorant and wanteth iudgement, it is to be reiected as a priuate interpretation: that which is brought by the godly and learned, who are called to the expounding of the Scriptures, being made euident by other places of Scripture, is to be receiued. If it be obiected thus, there can be no certainty, ſeeing one bringeth one expoſition, and another another. I anſwer, that in fundamentall points the godly and learned that proue their expoſitions by the Scriptures, cannot differ; and if they ſhould, a Councell met together to reconcile the difference, p. 144chuſing one for preſident by a ioynt conſent, the aſſiſtance of the ſpirit being firſt craued, could not differ; and in the meane ſeaſon what expoſition we are by the ſpirit directed vntounto, hauing by prayer recommended our ſelues vntounto God, is to be embraced, ſo that we hauehave euidence of Scripture therefore. In points of leſſe moment the differences ſhall not need to trouble vsus, wee may follow that which is moſt probable to vsus, ſeeing as Auguſtine ſpeaketh herein, Quiſque ſuo ſenſu abundat.

Note,Note. what a time of light we liue in now vnderunder the Goſpel, ſo many as hauehave heartily embraced it. Before there was no more but (as it were) the light of a Candle in a darke place, a ſmall light was giuen in the myſteries of ſaluation by the Law and the Prophets, able to inlighten but one Nation, as Theodoret ſpeaketh. But now it is the cleare day-light extending into all parts. And therefore it behoueth vsus to walke in the light, leſt it turne to our greater condemnation, Iohn 3.19.

Note againe,Note. that whatſoeuer any man bringeth out of the Scriptures, is not truth and to be embraced, but what is to be approued by the Scriptures; and therefore the new Creed, and all the ſuperſtitious and idolatrous worſhip of the Church of Rome is vtterly to be reiected, as comming from falſe Prophets, and not from any moued by the ſpirit of God, ſeeing it is altogether without ground in the holy Scriptures, eſpecially the chiefe point of the Popes head-ſhip and infallibility, whereupon all the reſt hangeth.

CHAP. II.

HAuing in the end of the former Chapter giuen them a caueat againſt the priuate interpretations of propheſies, he doth here proſecute that argument, foretelling how they ſhould be aſſaulted with falſe Teachers, who would obtrude vntounto them their owne phantaſies in ſtead of Gods truth. In ſpeaking of whom hee ſometimes p. 145ſheweth their qualities and conditions, and ſometime their moſt fearefull and horrible deſtruction. Their firſt propertie is to denie the Lord, and to blaſpheme the truth, verſe 1, 2. The ſecond couetouſneſſe, verſe 3. The third and fourth fleſhlineſſe, and contempt of gouernment with thoſe effects which it produceth, verſe 10. which vices hee repeateth againe, verſe 14. hauing firſt aggrauated that of the contempt of gouernment, and euill ſpeaking, from the contrary example of Angels, verſe 11. And then ſetting them forth by diuers compariſons taken from Balaam, and from wells and clouds without water, hee ſheweth how vaine they are in their owne hopes, and promiſes vntounto others, verſ. 15, 16, &c. Their deſtruction is ſet forth to be ſuch as ſhall come ſuddenly vponupon them, verſe 1, 3. which is illuſtrated by examples of the Angels that fell, the old world Sodom, verſ. 4, 5, 6. ſecondly, in regard of their like deceiuing condition, by the example of Balaam, verſ. 15. and then particularly ſhewing by what iudgement they ſhall periſh, verſ. 17. namely, in vtter darkneſſe for euer, verſ. 17. he aggrauateth their iudgement the more in regard of their apoſtaſie, from the ſimilitude of a dog, or ſwine, verſ. 20, 21, 22.

2 PETER Chapter 2. Verſe 1.

Which ſhall bring in hereſies that deſtroy, denying the Lord that bought them, &c.

THeſe words were eaſie enough to be vnderſtood,Mayer. but that the word hereſies needeth ſome explication, and how falſe Teachers, who, hee ſaith, ſhall be damned, are called ſuch as the Lord hath bought. And laſtly,Verſ. 4. that paſſage of the Angels that ſinned, being kept in chaines of darkneſſe vntounto iudgement.

Touching Hereſies, it is a word comming of foreign, ſignifying p. 146to chooſe, and hath beene commonly taken for any ſect of Philoſophers which followed that kinde of diſcipline which each one choſe vntounto it ſelfe. And this word is often vſed without contumely, not only amongſt prophane Writers, but euen in the holy Scriptures, as where Paul ſaith, that hee worſhipped God according to the moſt exact ſect of their religion; the word tranſlated Sect,Act. 26.Acts 26 is hereſie: Againe he ſaith, according to that way which they call hereſie I worſhip God: Act. 24.Acts 24and by others we know,Act. 28.Acts 28 that this ſect or hereſie is eueryevery where ſpoken againſt. But ſometime it is vnderſtood of a kinde of doctrine contrary to the truth, which men hauehave choſen to follow and will not be here-from reclaimed, as here and Titus 3. Gal. 5. 1 Cor. 11. &c. if ſuch doctrine be ſimply held, it is error; but if obſtinately cleaued vntounto, it is damnable hereſie.

2Touching that ſaying, Denying the Lord that bought them; none are properly ſaid to be bought by the Lord, but the Elect; yet in a large ſenſe, all to whom the Goſpell commeth are ſaid to be bought by him, yea all men, becauſe the price by him payed is ſufficient to ranſome all; neither is it by any defect therein that any periſh, but through their owne wickedneſſe and vnbeleefe. If the queſtion be, who theſe falſe teachers are amongſt Chriſtians that deny the Lord, Lorinus telleth you, that they be the Lutheran and Caluiniſt Heretiques, as well as the Arrians, Manniches, Eutycheans and Neſtorians of old, for in ſpeaking things vnworthy of Chriſt, they doe (ſaith he) in effect deny him, when they teach, that he deſpaired and ſuffered the paines of the damned, and that his redemption is ineffectuall to Infants, becauſe originall ſinne is not taken away in them: and laſtly, by deuiſing ſuch doctrine, ſacraments, and meanes of ſaluation, as are contrary to that which was by him propounded.

But the Ieſuice doth greatly wrong both Luther and Caluin herein, for they hauehave no ſuch doctrines, but they are his owne imaginations. Only becauſe as he that is charged with theft, hauing nothing to ſay to cleare himſelfe, is wont to call him a theefe that impeacheth him; ſo the Papiſts being by vsus iuſtly charged by their doctrines to deny the Lord, they reply and ſay, That we doe ſo. Whereas indeed, their doctrine is p. 147a denying of ſuch a Chriſt as is ſet forth in the holy Scriptures. For he is our onelyonly Mediator and Aduocate, and by the merit of his death alone we are ſaued, and that which he hath ſuffered doth fully ſatisfie for all our ſinnes: but they teach more Mediators, the merit of our owne workes, and that by our owne ſufferings here and in Purgatory, we muſt ſatisfie in part for our ſinnes. The Scriptures ſet forth ſuch a Chriſt as is Lord ouer all; but they doe in effect ſubiect him to the Pope, aſcribing to him power to make more Lawes than Chriſt hath made, and to diſpenſe with his ordinances as in the Lords Supper, when Chriſt hath appointed to take the cup as well as the Bread, the Cup ſhall be permitted only to ſuch as the Pope thinketh fit. Yee your ſelues therefore (O ye popiſh Doctors) are here taxed to deny the Lord Ieſus, and to be the Authors of damnable hereſies.

3Touching the Angels that ſinned; the queſtion is, what was their ſinne, whether they ſinned irrecouerably, and why,Verſ. …. ſeeing there is redemption for man, they are thruſt into hell without redemption; and where this place of darkneſſe is, in which they are ſaid to be chained? It is commonly agreed, though their ſinne be no where expreſſed, that it was moſt probably pride,Tertul. lib. de patient. Baſil. Homde inuidia. Cyprian. de inuid. &c. and aſpiring to bee like vntounto God in power and authority ouer all the creatures, and being free from the empire of a Superiour, as moſt Expoſitors agree; and vntounto this ſome light is giuen in diuers places of holy Scripture, as Eſay 14.11. Ezech. 28.12. Iob 41.25. Luk. 10.18. 1 Tim. 3.6. Now the ſinne of the Angels is thought not to bee ſo plainly declared, becauſe God hath not prouided for their reſtitution, but onelyonly for the reſtitution of man. Athanaſius telleth of ſome,Athan. euaeſt 6. ad Antioch. that held the ſinne of the Angels to be their refuſing to worſhip Adam, being by God commanded ſo to doe: but this is a fiction, and aſcribed to Mahumet by Carthuſianus, and to certaine doting Iewes by Galatinus. What ſort of Angels fell, and whether the reſt were lead by one, diuers coniecture diuerſly. It is moſt probable that ſome euen of the higheſt ranks fell, becauſe they are ſet forth by ſuch names, Epheſ. 6.12. and Lucifer is ſpoken of as a ring-leader vntounto them, Eſa. 14.11. Reuel. 1.2. As for the poſſibility of recouering, ſome are of opinion, p. 148that ſinning all in one inſtant, betwixt the time of their ſinne and this puniſhment,Scotus. Gabriel. Salmeron. Niſſen. Nemeſius, Damaſcen. Quod bominibus mors, hoc angelis lapſus fuit, poſt quem non eſt paenitentiae locus, vt neque homini poſt mortem. Greg. 2. Mor. c. 3. Deus apoſtatam ſpiritum ad paenitentiam nequaquà reuocat. Fulgent. de fide cap. 3. Auguſt. Enchir. cap. 28. Greg. Mor. 4. c. 10. Iſidor. de ſummo hono c. 12. Proſp. lib. de dimid. temp. cap. 2. there was a ſpace of time wherein they might hauehave repented if they would; as a man that is in a dangerous way hath power to returne. But moſt are of the contrary opinion, as Niſſenus, Damaſcen, and Nemeſius, whoſe ſaying it is, The fall of the Angels was the ſame with death to men, after which there is no place for repentance, as after death there is none for men.

And Gregory ſaith, God calleth not an apoſtat ſpirit to repentance: and with them conſent Iſidorus, Fulgentius, Proſper, &c. yeelding alſo ſome reaſon for it; as the good Angels cannot fall becauſe God vpholdeth them by his grace, ſo the euill could not recouer becauſe grace is denied vntounto them. But why is grace denied vntounto the Angels falling more than vntounto man? Saint Auguſtine anſwereth, becauſe the Angels ſinned without any ſuggeſtion mouing them thereunto, but man by the ſuggeſtion of the Serpent. Gregory, that the Angels were ſtronger, and wiſer, and perfecter than man, and therefore for them to fall it was more odious. Proſter and Iſidorus, that man falling, all mankinde was liable to perdition; but though the Angels that fell bee without redemption deſtroyed, yet many ſtood ſtill; and for a ſupply of them that fell, the Elect amongſt men are taken into their roome.

Touching the place into which the Angels falling were thruſt, the words are foreign, Thruſting them into hell, he deliuered them to chaines of darkneſſe. The vulgar Latine tranſlation hath it, rudentibus inferni detractos in tartarum tradidit cruciandos; he deliuered them to be tormented, being drawne downe into hell by the cable ropes of hell. And Th. Aquin. Tho. Aquinas.following this, ſaith, That by the cables of hell are ſet forth their attempts in pride againſt God: for as by the cables the ſailes are hoiſed vp and ſo they are blowne, and the ſhip is by this meanes carried on; ſo by thoſe proud attempts of theirs they were carried downe to hell:Beda. thus Beda alſo. But taking the words as they are in the Greeke, here is not ſet forth by what meanes they were caſt into hell, but how faſt they are kept there, euen as a priſoner that lieth in a dungeon faſt bound with fetters of iron, ſo they are bound with chaines p. 149of darkneſſe, that is, they are kept in the darkneſſe-of helliſh miſery as if they were bound with chaines, being yet to receiue more exact torments at the Day of Iudgement. Some, becauſe darkneſſe is ſpoken of, thinke that the place wherein they are kept is ſome dungeon-like darke pit within the bowels of the earth: but ſome, that it is this aire, and that there they are in darkneſſe, that is, in miſery; euen as a man in a burning Feuer,Beda. whereſoeuer he be laid is ſtill tormented with the burning heat of his diſeaſe. And moſt are of this opinion, for Ierome ſaith, that hell is in this aire,Ieron. in Eph. 6.Eph 6 and that it is the common opinion of all the Fathers, that the aire is full of euill ſpirits. And Auguſtine ſaith, that the aire is called hell,Aug. lib. 8. de ciuic. c. 22. becauſe it is the inferiour part of the world: ſo alſo Chryſoſt. in 1 Theſ. Hom. 11. Tertul. Apoc. cap. 22. Theodoret. 4. de affect. Graec. Bern. ſer. 72. in Pſal. qui habitat. Luther.Luther without mentioning any place ſaith, That they are held with the chaines of obſtinacy and deſperation. Beza, Beza.with the chaines of miſery. And it ſhould ſeeme, that whatſoeuer they ſhall be hereafter, yet now they are not in any inner place of the earth, but here in the loweſt region of the aire, becauſe the Deuill is called the prince of the aire; and as if the time were not yet come to bee ſent into the bottomleſſe pit, they expoſtulate with Chriſt, Why art thou come to torment vsus before the time? and ſend vsus not, ſaith the Legion, into the bottomleſſe pit. I doe therefore (following the moſt receiued opinion) hold, that the euill Angels are ſaid to bee kept in chaines of darkneſſe, not meaning that they are in the bottomleſſe pit, where is vtter darkneſſe, but of obſtinacy and deſperation, which is a ſpirituall darkneſſe, as to beleeue and to hauehave comfort towards God is to be in the light. But at the Day of Iudgement they ſhall be ſent into the place appointed for them, where there is vtter darkneſſe, which is moſt probably in the bowels of the earth, where alſo ſome of them are now kept for the tormenting of the ſoules of the damned, which doubtleſſe goe thither immediatly after the departure out of their bodies.

Note,Note. that hereſies touching Chriſt are in effect a denying of him, and ſo tend to the damnation of thoſe that hold them, and therefore the hereſies of popery being ſuch, let vsus take p. 150heed of them and flie from them, euen as we would flie damnation.

Note againe,Note. that the ſeuerity of God is ſuch againſt ſinne, as that of what ſort or quality ſoeuer they be that ſinne, they ſhall not be ſpared: for none can be ſo glorious and ſo great as the Angels, yet hell torments are the reward of them ſinning.

CHAP. 2. VER. 11.

Whereas the Angels being greater both in might and power, doe not beare blaſphemous iudgement againſt them before the Lord.

Here is in ſhort ſpoken the ſame that is more largely deliuered by Iude, Occumen. Iude Epiſt. v. 9.ſo that by thoſe words theſe may be expounded. They beare not, that is, they offer not blaſphemous ſpeeches againſt the Deuill, who was ſometime a Prince for reuerence to that glory of which ſometime he was partaker. And the Argument here vſed, is à maiore. If the Deuill, who is more worthy to be railed vponupon, yet becauſe he hath beene partaker of a certaine glory, was herein forborne by the good Angels, and by Michael for example, then much more ſhould theſe railers being but men, and the glories which they raile vponupon conſtituted by God, forbeare to proſecute them with calumnies and opprobrious words.

The Angels doe not beare the execrable iudgement that is againſt them; Th. Aquinas in 2 Peter 2.2 Pet 2that is, the euill Angels, who are more able to beare puniſhments than feeble and weake man, yet beare not the iudgements of God againſt them, but doe execrate them by murmuring there-againſt, for which cauſe it is called the execrable iudgement; then much leſſe will theſe ſenſuall men, of whom he ſpeaketh, be able to beare the iudgements that will come vponupon them.Gloſ. Ordin. Or elſe, according to the gloſſe, if the Deuils onelyonly by ſuggeſtion ſtirring vp to the hereſies, the blaſphemy and contempt before ſpoken of, ſhall not bee able to beare the puniſhment, much leſſe wicked men, that are the actors herein in their owne perſons.

Moſt Expoſitors follow the ſame with Oecumenius, Mayer.as Didymus, Gagneus, Salmeron, Turrianus, and Beza. But Luther followeth the other, and Gorran. There are alſo other expoſitions p. 151as that the Deuils blaſpheme not God,Faber Stapul. Hugo. Clarius. though they endure ſuch intolerable torments, being preſſed by the weight of the puniſhment, ſo as that they dare not ſo to doe. Or that they dare not,Arias Montanus in Dan. 10.5.Dan 10:5 though they bee fallen from the obedidience of God, to giuegive ſentence againſt the principles of the true Religion to refell them, as the falſe teachers durſt. I ſubſcribe to the firſt, both becauſe it is moſt agreeable to the matter in hand, and the words before going, and moſt plainly illuſtrated by that of Iude being ſpoken vponupon the ſame occaſion. In the former verſe he taxeth the falſe teachers for blaſpheming of the Glories, that is, Gods Magiſtrates: here to ſhew the hainouſneſſe of the ſin, he bringeth in the example of the Angels, which are farre more excellent, yet they giuegive not blaſphemous iudgement againſt ſuch as hauehave beene Glories, though now they be fallen, remembring that what is done is before the Lord, to whom all owe ſuch reuerence, as not to breake into railing one againſt another, much leſſe againſt thoſe that be of emineney. So that when he ſaith againſt them, he meaneth not the Glories before ſpoken, but others that had beene Glories in heauenly places, and ſtill retaine the title of Principalities, &c. Epheſ. 6.12. If it be expounded of the euill Angels, there is not the like againe to be found, where Angels ſet forth by a kinde of excellency are euill Angels, for when ſuch are ſpoken of, there is alwaies annexed ſomewhat, whereby it may be gathered that they are ſuch. Againe, being thus vnderſtood, the words would neither carry any good ſenſe in themſelues, nor agree to that which went before. They beare not blaſphemous iudgement againſt them: if hee had meant their owne iudgement and condemnation, he would hauehave added againſt themſelues, and not againſt them, and he would not hauehave called this iudgement blaſphemous, ſeeing it is the iudgement wherewith the Lord iudgeth them. And touching the words before going, being againſt falſe teachers, for their railing vponupon perſons of eminency, to aggrauate which ſinne, an argument is here taken from the Angels, there will be no correſpondency herein vntounto them, if by the Angels are to be vnderſtood euill Angels, and by the blaſphemous iudgement their condemnation. For if it had beene thus p. 152meant, he would hauehave ſaid before, but theſe contemners of authority ſhall neuer be able to beare the iudgement due vntounto them therefore, for the very Angels, who are of more power, beare not, &c. whereas no compariſon is made betwixt bearing of puniſhments, but betwixt the impudency of the one in railing, and the modeſty of the other in forbearing.

Touching the words following, verſ. Verſ. 12.12. made to bee taken and deſtroied. Falſe teachers are compared to bruit beaſts, becauſe as they hauehave nothing but nature in them,Beda. for foods ſake do aduenture themſelues into the ſnare or net, and ſo be taken and killed; in like manner theſe in following their owne corrupt affections are taken of the Deuill by their hereſies, and afterwards deſtroyed for euer.Verſ. 15. verſ. 15. They are compared vntounto Balaam the ſonne of Boſor, and the compariſon is moſt fit, both in reſpect of the ſignification of the words,Tho. Aquinas. Balaam, a vaine people; Boſor, carnall: and becauſe as in him there was a deſire of promotion and riches, and a malicious minde againſt Gods people, ſo is there in the Heretikes here propheſied of, as is apparant in the papacy.

Note,Note. that the very Angels being our leaders in their owne example, a reuerent reſpect is to be giuen to men in eminent place though they be euill, neither are they to be railed vponupon. For againſt this God ſometime made a Law, Thou ſhalt not blaſpheme the high Prieſt of thy people: wherefore Paul being charged herewith, excuſed himſelfe, ſaying, I knew not that he was the high Prieſt.

Note againe,Note. that it is no railing to bee condemned, but a commendable painting out of wicked men in their odious colours, that others may deteſt ſuch vices, rhetorically to declaime againſt them, calling them by names moſt odious in ſpeaking vntounto the people of God, who may be in danger by reaſon of them.

CHAP. 2. VER. 20.

For if eſcaping the filthineſſe of the world in the knowledge of our Lord & Sauiour Ieſus Chriſt, but being againe intangled they are ouercome, the laſt things are become vntounto them worſe than the firſt. Verſ. 21. For it had beene better for them not to hauehave p. 153knowne the way of righteouſneſſe, than hauing knowne it to turne, &c.

There is nothing difficult from the words before expounded hitherto,Mayer. but only that verſ. Verſe 18.18. it is ſpoken of ſuch as had eſcaped from theſe falſe teachers, yet by their boaſting words were brought backe to error. But it is agreed amongſt Expoſitors, that this eſcaping was by the embracing of the truth, from which, they being not ſo firmely grounded, they were againe by deceit ſeduced to error. Luther applieth all, and that not vniuſtly, to the popiſh ſhauelings, eſpecially the Monkes & Friers, who are properly painted out, when as v. 13. they are ſaid to feaſt with them, or as Luther hath it,Verſ. 13. Deveſtro conuiuantur, They liue plentifully vponupon yours, that is, vponupon that which was giuen for the maintenance of the poore, vponupon it do they liue in idleneſſe and pampering of their bodies. For theſe ſpeake the ſwelling words of vanity, extolling virginity, and ſpeaking of the merit thereof, thus putting downe the Faith of Chriſt, and making way indeed to a life in all luſt & filthineſſe. Touching the preſent place, the difficulty is about a mans eſcaping of the filthineſſe of the world, & being againe intangled, whether can any that are truly ſanctified be corrupted againe and damned. It is commonly anſwered, That no true ſanctification is here meant, but that which is externall in the knowledge and acknowledgement of the truth, viz. that by Faith in Ieſus Chriſt onelyonly we are iuſtified and ſaued: for when as a man embraceth this doctrine and is baptized, hee is ſaid to hauehave eſcaped the filthineſſe of the world; but falling into error, whereby this true faith is ouerthrowne, he is againe intangled. And in ſaying thus,Mat. 12.49.Matt 12:49 Saint Peter alludeth vntounto that of our Sauiour Chriſt, where he ſpeaketh of the danger of a man, out of whom the ill ſpirit is gone, but he afterwards entreth againe bringing with him ſeuen ſpirits worſe than himſelfe. Saint Auguſtine expoundeth it of thoſe,Quaeſt Euang. lib. 1. cap. 8. that from continency returne to liue after the manner of wordly men againe. But that is improbable, becauſe there were not then any ſuch orders of continent perſons, and to liue after the manner of ſecular men, in a married eſtate cannot, according to p. 154the Scripture phraſe be vnderſtood by the filthineſſe of the world. Rather becauſe they, of whom hee ſpeaketh, are ſet forth, as to be Heretikes in opinion, ſo to be corrupt & carnall in their life and conuerſation; this their falling away in manners as well as in doctrine is here deſcribed, when at the firſt embracing of the truth they liued in temperance and continency, now being fallen into error they are withall of a moſt ſcandalous and lewd life. Their latter end is ſaid to be worſe than their beginning, to ſhew as in the next words expreſſed, that their eſtate is now much more damnable than if they had neuer heard or receiued the Goſpell at all.

It had beene better for them not to hauehave knowne the way of truth, Verſ. 21.&c. that is, it had beene a leſſe ſinne in them, for neither of them is good,Rom. 2.5.Rom 2:5 ſeeing they that ſinne without the Law, ſhall alſo periſh without the Law.

Note,Note. when the knowledge of our Lord Ieſus is rightly ſaid to be in any man, viz. when ſanctity and holineſſe of life is ioyned therewith: he that vnderſtandeth the Doctrine of the Chriſtian Religion, but is of a lewd life, knoweth not Chriſt, a property of the knowledge of whom it is to depart from the filthineſſe that the world of wicked people wallow in.

Note againe,Note. that with corruption in doctrine entreth alſo corruption in manners; it is the truth that ſanctifieth, error corrupteth, as is euident both in Papiſts, and Anabaptiſts, and Heretikes of all ſorts. How notorious hauehave they beene for fleſhly vncleanneſſes in all ages? And the reaſon is, becauſe the Spirit of grace accompanieth the truth, but not error; an vncleane ſpirit domineereth where that is maintained.

Laſtly note,Note. that it ſtandeth eueryevery man in hand to take heed that he be not ſeduced, for the caſe of ſuch a man is farre more dangerous, than of one that hath originally erred: for ſuch are not lightly brought home by repentance, and they are commonly moſt infeſt enemies to the truth, and therefore as a relapſe into a great ſickneſſe, ſo their caſe is moſt dangerous.

p. 155CHAP. III.

2 PETER Chapter 3. Verſe 5.

They are willingly ignorant of this, that the Heauens were of old, and the earth ſet out of the water, and by the water, by the Word of God. Verſ. 6. Whereby the world that then was, being ouerwhelmed with water, was deſtroyed. Verſ. 7. But the heauens and the earth that now are, are by the ſame word treaſured vp, being kept for the fire to the Day of Iudgement.

IN the Hiſtory of the Creation it appeareth,Oecumen. in 2 Pet. 3.2 Pet 3 how the Heauens and the Earth were ſet out of the waters: for God commanded that a Firmament ſhould be in the midſt of the waters, that is, a more firme exiſtence of waters, and this he called Heauen: and when as the earth was ouerwhelmed with waters, he likewiſe commanded the waters to gather together that it might appeare, and thus the earth was ſet out of the waters, the materiall cauſe being hereby deſigned, and by the waters noting out the finall; and as the earth came out of the waters at Gods command, ſo likewiſe the Heauens. For both are made out of the waters, the aire called Heauen out of their exhalation, and the earth out of their concretion. The earth therefore is out of the water, becauſe made out of it, and by the water, becauſe hereby, as by a kinde of glue is as it were cemented and made to hang together, which otherwiſe would diſſolue and vaniſh into duſt and aire. And as the Heauens and Earth had their beginning at the firſt from waters, ſo the force whereby vnderunder God commanding, groweth the concretion of the one, and the exhalation of the other is fire. Wherefore, as from theſe two all things had their beginning, ſo for ſinne they hauehave beene deſtroyed by water, and ſhall againe be deſtroyed by fire, as not only Chriſtians teach, p. 156but alſo Hyraclitus Epheſius, and Empedocles Etneus. The Heauens and the Earth, &c. that is, ſuch things as are vſefull for the ſuſtentation of mans life, as Corne, Graſſe, Trees and Beaſts, &c. and not the ſubſtance of the Heauens and Earth. For man hauing grieuouſly ſinned, the world is ſaid to hauehave beene deſtroyed therefore by water, yet it was not conſumed: ſo hauing beene repleniſhed againe, and both by Law and Goſpell men being dealt withall to walke in obedience to God, but yet few profiting hereby, it is kept to be deſtroyed by fire; yet that as when a man purgeth things in the fire to fine them, or buildeth his houſe anew by vſing ſtill the former materials, ſo when the Lord ſaith, that he will make a new Heauen and a new Earth, and that this world ſhall be burnt vp with fire, it is meant only that the vtenſils hereof, which ſerue for a corporall life, ſhall be conſumed by fire, of which there ſhall be no further vſe: ſeeing we ſhall all then be ſpirituall, and thus a new face of all things ſhall appeare, in which regard it is called a new Heauen and a new Earth, becauſe thoſe growing things which would then be ſuperfluous being taken away, whatſoeuer auaileth to the adorning and beautifying of this world, and is needfull to the incorruptible life to come ſhall be added. That theſe outward things are corruptible and ſubiect to deſtruction, appeareth by their daily increaſing and dying againe. The reaſon why the world made in an excellent manner at the firſt, hath beene and ſhall bee againe deſtroyed, is the ſinne of man, whereby the creatures become ſubiect vntounto vanity: Whereby the world that then was, being ouerwhelmed with water, periſhed. foreign, that is, by which Heauen and Earth, for the windowes of Heauen were opened, and the fountaines of the deepe were broken vp, and ſo the world was drowned.Th. Aquinas in 2 Peter 3.2 Pet 3 By the Heauens here is to be vnderſtood the aire, for thus the Fowles are called the Fowles of Heauen; they are ſaid to hauehave beene of old, becauſe they were amongſt the firſt of the creatures, and in another manner then now, that is, calme and free from cold winds and tempeſts, and ſo was the earth more plaine and fertill, conſiſting out of the water, that is, by being diſcouered, when at the Word of God the waters were gathered together, and by the water, p. 157that is, as Beda hath it,Beda. becauſe by the diuine diſpoſition it is all full of veines of water, euen as a mans body is full of bloud, otherwiſe it could not ſtand but would be reduced into duſt, according to Philoſophy, in regard of the great drineſſe thereof. Or elſe the earth is ſaid to be out of the waters, as the matter thereof, and by the waters, becauſe without water it could not be fruitfull. By which, that is, in which parts of aire and earth the world that then was periſhed; that is, in reſpect of the inhabitants, and the outward forme of the aire, which by reaſon of the waters long occupying, the place thereof was made groſſer, and the earth more muddy, and the water thicker by reaſon of the long commixion of the earth and water together. But the heauens and earth that now are, that is, not differing in ſubſtance from that thoſe were before, but in quality; are reſerued, that is, reſtored to their proper place and condition for the vſe of the creatures. And the aire is here ſtill called the Heauens in the plurall number, in reſpect of the diuers Regions and Hemiſpheres thereof. Theſe are to be purged by fire.

This they are willingly ignorant of, that is,Luther in 2 Pet. 3.2 Pet 3 though they cannot but know it, yet they wilfully ſhut their eyes againſt it: for hereby they could not but learne the power of God ſupporting the world, which would otherwiſe bee ouerwhelmed with waters, and the iuſtice of God againſt ſinne deſtroying by water, plainly intimating another moſt fearefull deſtruction to come at the laſt day, ſeeing it is ſo plainly threatned as that was. The Heauen and Earth that then were, ſtood out of the water and by the water, that is, the Heauen out of the water, becauſe it was made of water, and the earth by the water, becauſe it ſtandeth in the waters, by the Word and command of God, or elſe it could not ſo doe, but hauehave long agoe beene drowned: yet neuertheleſſe, the world that then was periſhed, Verſ. 6.and ſo vponupon the ſudden all things in Heauen and Earth ſhall periſh by fire, all being turned into a fiery flame and burnt to aſhes, as then all things were changed by the waters.

The expoſition of this place is eaſie enough in all other things but onelyonly for theſe words, the Heauens were of old, Mayer.and the Earth ſet out of the waters and by the waters by the Word of p. 158God. Auguſt. de Ciuit. Dei. l. 20. c. 18.Many vnderſtand the participle foreign ſet out, as equally belonging to the Heauen and the Earth, and ſo expound, out of the waters, and by the waters, of them both, as you may ſee in the expoſition of Oecumenius, Eraſin. Beda.and Luther; and Eraſmus alleageth Beda reading it thus, The Heauens were conſtituted of old out of the water and by the water. But Thomas Aquinas referreth theſe words, Out of the water and by the water, onelyonly to the earth:Beza. and Beza making the diſtinction at theſe words, The Heauens were of old, and then adding, and the Earth conſiſting out of the waters, &c. affirming, that in the moſt ancient Copies conſenting in one it is thus, and our new Tranſlation, That by the Word of God the Heauens-were of old, and then after a point of diſtinction, and the Earth ſtanding out of the waters, Piſcator.&c. Beza and Piſcator, for by the waters, reade in the waters, Gagneus.as alſo 1 Pet. 3.20. Gagneus, a iudicious, though a Popiſh writer, although he be altogether againſt that reading of Eraſmus, as being contrary to all Greeke Copies, yet he ſaith, That the Greekes generally vnderſtood the matter out of which the Heauens were made to be here intimated, and hee ſaith, that he verily thinketh nothing elſe to be meant heare, but that the Heauens and the Earth were made of water; for (ſaith he) if his drift touching the Heauens ſhould be onelyonly to teach that they were of old,Caietan. who knoweth not that? Caietan ſaith, That the Heauens and the Earth are ſaid to be out of the water, becauſe theſe creatures which are of the aire, and they which liue vponupon the earth alſo hauehave their beginning from water: but this is forced. I ſubſcribe to Beza for the reading, as indeed none can deny it; but with Gagneus and the Greeks I hold, that as the earth was ſet out of the waters, and conſiſteth by the waters, becauſe at the firſt no earth appeared, but all was couered with water; but the waters being commanded to gather together, the earth appeared, and it is by the waters as it were cemented and conglutinated, as Oecumenius ſpeaketh, which is in ſhort here expreſſed; ſo becauſe in the Hiſtory of Geneſis, to which this place hath reference, the making of the Heauens is ſo ſet forth as that we may eaſily gather how they are out of the water and by the water, I cannot hold this to be alſo intimated here. For the Firmament betweene the p. 159waters and the waters is called Heauen; this was out of the waters, becauſe before the diuiſion betwixt the waters aboue and the waters beneath it appeared not; but after it came out betwixt them both, & it is by the waters, becauſe in the midſt of them, by being as much as in. So that when he ſaith, The heauens were of old, it is to be vnderſtood, conſtituted out of the teaters & by or in the waters; quod enim ſubint elligitur non deeſt. Whereas it is obiected by ſome, that though by the Heauen the Aire bee vnderſtood, yet by Heauens in the plurall number it is neuer ſo taken. I anſwer, that it may well be ſet forth in the plurall number in reſpect of the diuers Regions, neither is there any word in the Hebrew ſignifying Heauen, but in the plurall number.

Touching the drift of the Apoſtle here thus mentioning the firſt originall of the Heauens and the Earth, it is very aptly and pertinently done; for as by the power of God, and according to his Word, the Heauens and the Earth were made at the firſt, and wonderfully ſeparated from the waters, being no leſſe miraculouſly preſerued in that eſtate, ſo by waters all things were drowned againe, and once more by the ſame diuine appointment ſhall all things be deſtroyed by fire: for he that by his Word hath done theſe things already, how ſhall it be doubted, but hauing ſaid it, he will burne vp the world with fire alſo?

Touching the next words, verſ. 6. whereby, Verſ. 6.Beza readeth it wherefore; Luther, neuertheleſſe; Piſcator followeth Beza. But foreign doth properly ſignifie whereby, or by which things, and that expoſition pleaſeth me beſt which referreth it to the Heauens and the Earth, becauſe from Heauen aboue, and from the earth beneath the waters flowed, and the world of creatures, both terreſtriall and aeriall, were drowned and periſhed, euen all that were out of the Arke. For by the world cannot be meant the ſubſtance of the Earth and Aire; ſeeing this remained ſtill, and ſo it ſhall after the next and laſt deſtruction by fire, as Oecumenius hath well ſet it forth, but reade more of this, Rom. 8.19. For the words vſed are reſerued for fire, being treaſured vp by the ſame word. Verſ. 7. Tho. Aquin.Thomas Aquinas will hauehave them meant of the reſtitution of all things to their p. 160forme againe after that drowning by water till that they ſhall againe be deſtroyed by fire:Th. Aquinas. but others vnderſtand them, as wicked men are ſaid to treaſure vp vntounto themſelues wrath againſt the day of wrath,Rom. 2.4.Rom 2:4 ſubiected vntounto Gods power vntill this time of burning ſhall come, which is the moſt probable. Touching that fire deſtroying the wicked, mention is made in ſome other places alſo, as 2 Theſ. 1.7, 8. Pſal. 50.3. Pſal. 96.3. but there is a queſtion amongſt Expoſitors, whether it ſhall be at the time of the iudgement, before or after. If at the iudgement time, it ſhould ſeeme to bee an hinderance to the proceedings; if before, then the godly ſhall bee yet mixed together with the wicked, and feele the paine of burning, which is improbable; and after it is not likely, becauſe the wicked are immediatly ſent into hell fire. Yet ſome of great note hold that it ſhall be after,Auguſt. Proſper. Anſelm. as Auguſt. lib. 20. de Ciuit. c. 16. Proſper in dimid. temp. c. 19, 20. and Anſel. in elucidat. &c. but the words imply, that it ſhall be before, reſerued to the fire vntounto the day of iudgement, and 1 Cor. 3.11. it is ſet forth as the caſe of eueryevery one, that hee muſt paſſe thorow the fire, and 2 Theſ. 1.7. the Lord is ſaid to come in flaming fire, ſo that the beginning of the iudgement is by fire; hereby the wicked ſhall be firſt deſtroyed, that is, burnt and tormented: but he that could cauſe a flame of fire to bee in the buſh without burning it, can and will prouide that the godly, though in the midſt of the fire, ſhall feele no burning, for they ſhall at that inſtant be changed, becomming of naturall ſpirituall, ſo that a materiall fire ſhall not affect them at all. Then there being in all likelihood ſome ceſſation of this burning, the iudgement ſhall ſucceed, after which the wicked ſhall goe into euerlaſting flames, and therefore, though they be ſaid to be deſtroyed, yet they are not ſo deſtroyed, but they remaine ſtill to endure further torment.Martin. Polon. in Chron. Martinus Polonus ſaith, that the teaching of this burning of the world by fire, was the cauſe that Nero ſo hotly perſecuted the Chriſtians, commanding them to bee burnt in the fire; and Paul the teacher of this, as guilty of treaſon, by the Roman Lawes,Minutius in Octauio. to be beheaded. Minutius ſaith, that this was commonly obiected by the Gentiles againſt the Chriſtians, that they threatned burning and deſtruction to p. 161the whole world.Aug. de Ciuit. Lact. l. 7. c. 18. And yet many of themſelues hauehave written of this burning, as Auguſtine and Lactantius ſhew.

Note,Note. that the deſtroying of the world by fire is no ſuch ſtrange thing, but that they that doe not willingly winke with their eyes may ſee, that as ſtrange an act hath beene already done in drowning the world; yea, in the very Creation Gods power did appeare to be ſo great, as that there is nothing but by his word ſhall be brought to paſſe. And therefore let not vsus doubt, but aſſuredly expect that horrible deſtruction threatned in his word by fire againſt all vngodly perſons.

Note againe, that it is a ſigne of a wicked man,Note. that is almoſt come to the ſtate of a ſcorner, that he careth not for knowing that which maketh againſt him, that hee may be reformed herein.

CHAP. 3. VER. 8.

But I would not hauehave this one thing hidden from you, that one day is with the Lord as 1000. yeares, and 1000. yeares as one day. Verſ. 9. not willing that any ſhould periſh, but that all ſhould come to repentance, &c.

Here are ſundry doubts,Mayer. but yet Expoſitors are very briefe vponupon all this paſſage vntounto verſe 14. Firſt, in what ſenſe one day is ſaid to be with the Lord as 1000. yeares, and ſo on the contrary ſide. Secondly, how he is ſaid not to be willing that any ſhould periſh, when as he deſtroyeth moſt men in hell fire, and of old did paſſe them by to this end, for the glory of his iuſtice. Thirdly, what heauens ſhall paſſe away, and how at the laſt day, and whether the earth ſhall be conſumed? Fourthly, what new heauens and earth ſhall be, and for what vſe, becauſe he ſaith, We expect a new heauen, and a new earth, wherein dwelleth righteouſneſſe. To the firſt, I finde that moſt of the Fathers anciently held, that one day is ſaid to be as 1000. yeares, and reciprocally 1000. yeares as one day, becauſe as in ſix dayes the world was in making, ſo it ſhall ſtand 6000. yeares. Ierom ſaith, that both in the Pſal. 90.2. from whence this is taken, and in this of Peter, Hieron. Epiſt 139. ad Cyprian. Ego arbitror exthat therfore 1000. yeares are ſaid to be as one day, becauſe the world ſhall endure ſo many p. 162thouſand yeares as it was dayes in making,hoc Pſal. & ex Epiſt. quae nomine Petri inſcribitur 1000. annos, pro vna de ſolites appellari, vtſe. quia mundus in 6. diebus fabricatus 6000. tantū annorum …redatur ſubſiſtere, & poſtea venire ſeptenarium numerum, & octonarium, in quo verus exercetur Sabbatiſmus, & circumciſionis puritas redditur. and afterwards commeth the number of ſeauen and eight, wherein the true Sabbath is exerciſed, and the purity of circumciſion reſtored.

Iuſtin. Martyr. lib. qu. ad gentes qu. 17. Ex pleriſque Scripturae verbis intelligere licet, verum pronunciare eos, qui 6000. annorum eſſe tempus nunc ab orbe condito tradunt.Iuſtin Martyr ſaith, we may by many places of Scripture gather, that they ſay truly, who deliuer, that the time from the beginning of the world is 6000. yeares.

Jren. lib. 5. aduerſ. haereſ. cap. vlt. Lact. lib. 7. inſtitut. cap 7.Ireneus alſo ſaith the ſame, and Lactantius (writing to the Philoſopher) ſpeaketh largely of it; and Hilary Can. 17. in Matth. and Germanus Epiſcopus Conſtantinopolitanus de Theoria eccleſiaſt. rerum. And as Chriſtian Fathers, ſo Heathen Writers hauehave deliuered the ſame, as Lactantius ſheweth, both Hydaſpes, Mercurius, Treſmegiſtus, and the Sybills. And amongſt the Hebrewes there is a moſt antient tradition of Elias the Prophet,Talmud. ordine 4. Tract. 4. cui titulus eſt ſanedrin. which is in their Talmud, in theſe words: The world ſhall be 6000. yeares, and then it ſhall be deſtroyed, 2000. of inanity, 2000. of the Law, and 2000. of the Meſſiah. But Ambroſe oppugneth this opinion, becauſe euen in his time he ſaith, that 6000. yeares were expired: but he was deceiued in the account by following the Greekes,Ambroſ. lib. 7. in L…c. as almoſt all Eccleſiaſticall Writers then did, and yet he did not follow the Septuagints exactly: for by their account Chriſt was borne anno Mundi 5099. ſo that in his time, liuing anno Domini 400. there remained yet 500. yeares to come, according to the former reckoning. Lactantius alſo, who was for the 6000. yeares before ſpoken of, was plainly hereby deceiued, for hee held that there were not aboue 200. yeares from his time to the end of the world. For, according to the Hebrew account, which is the trueſt, Chriſt was borne anno Mundi 3962. ſo that, if the world ſhall be determined at the end of 6000. yeares, 382. yeares are yet to come. But I finde that moſt Expoſitors now a daies (both Proteſtant and Popiſh) doe cenſure that opinion of 6000. yeares;Aug. de Ciuit. lib. 20. cap. 7. and Auguſtine alſo, though ſometime he ſeemeth to ſpeake for it, as p. 163where about the 1000. yeares of Satans being bound, he ſaith,Mille anni duobus modis intelligi poſſunt, aut qua in vltimis annis 1000. iſta res agitur, i. ſexto annorum trillenario, tanquam ſexta die, ſecutoro dein Sabbato, quod non habet veſperam: aut 1000. annos pro omnibus huins ſaeculi annis puſuit. Auguſt, in Pſal. 90. Nec attenderunt, quod dictum eſt, tanquam dies vnus, qui praeterijt, non enim quando hoc dictum eſt, ſoli 1000. anni praeterieraut, & quod eos debuit maximè admonere illud eſt, aut vigilia in nocte, neque enim fient de 6. diebus aliquid veri ſimile videntur opinari, propter 6. dies primos, quibus Deus perfecit opera ſua, ſic etiam 6. vigilias, i. horas 18. poſſuntilli opinationi coaptare.Ps 90 this 1000. ſeemeth to me to be the laſt of the 6000. anſwering to the 6. dayes, after which a Sabbath ſhall follow, that ſhall neuer hauehave end. Yet vponupon Pſal. 90. where hee ſpeaketh of it purpoſely, hee ſaith. Some men preſuming vponupon the knowledge of times, hauehave defined, that this world ſhall hauehave an end in 6000. yeares, as it was made in 6. dayes, when as Chriſt ſaid to his Diſciples, it is not for you to know the times and ſeaſons. There is no ground here for this opinion, for the compariſon is not betwixt 6. dayes, and 6000. yeares, but between a day that is paſt and 1000. yeares, yea, betweene a watch in the night and 1000. yeares, vntounto which this conceit can no way be fitted.

It is a thing generally agreed vponupon by all, that theſe words of Peter ſeeme to proue that it is not ſuch a long time before the day of Iudgement, ſince it was ſpoken of vnderunder the Goſpel, as being at the doores: for though according to mans account it be long, thus many hundred yeares being already paſt, yet according to God it is a very ſhort time, with whom 1000 yeares are but as one day. I would not raſhly affirme any thing in a matter ſo doubtfull, but yet it ſeemeth probable, eſpecially conſidering the times computed in the Reuelation, that about the expiration of 6000. yeares from the Creation, the world ſhall hauehave an end.

2To the ſecond doubt it is generally anſwered, that Gods will is either voluntas ſigni, or voluntas bene-placiti, the one reuealed, the other ſecret; & by the firſt he would hauehave all men come to repentance & be ſaued, not by the ſecōd. But ſo there ſhould be a contrariety betwixt the will of God reuealed & ſecret, w^ch I thinke ought not to be admitted. There is therefore another diſtinction, God is ſaid to will any thing, Anthropopathôs, after the manner of men, as he is ſaid to repent, to be grieued, or to be angry, becauſe hee doth as man is wont to doe, when he repenteth, &c. ſo hee is ſaid to will the ſaluation of all, becauſe p. 164he affordeth vntounto them the meanes of ſaluation, and doth earneſtly inuite them to repent and beleeue, that they may be ſaued, and in this his willing hee is ſerious and not deluding, though in the end he damneth many, euen as the Mariner ſeriouſly deſireth the ſauing of the goods in his ſhip, and yet vponupon extremity caſteth them out into the Sea: and this his willing is not vaine but effectuall, becauſe by the ſetting forth thus of his grace, ſuch as are appointed vntounto life are conuerted and ſaued, the louing kindneſſe of the Lord mouing them to repentance.

3To the third doubt, ſome hauehave deliuered ſtrange coniectures hereabout,Ambroſ. Compſae Epiſc. in 2 Pet. cap. 3.2 Pet 3 as that the very ſtarry heauens ſhall be diſſolued, and not the acrean heauen onelyonly, becauſe after mention made of the heauens, hee ſpeaketh of the Elements, that is, the aire, &c. whereby it appeareth certainly, that the heauens here are one thing, and the aire another. Neither can the words which are vſed here, and verſe 10. and in ſundry other places, without forcing be otherwiſe expounded, as Heb. 1.11. Pſal. 90. Reuel. 21. Eſa. 65. and 51. The heauens ſhall paſſe away as ſmoake, and Matth. 5. Heauen and earth ſhall paſſe away. And touching the earth likewiſe they hold, that it ſhall be burnt vp and then formed anew, as after theſe heauens diſſolued there ſhall be a new heauen, and becauſe in vaine there ſhould be a new earth if there were none to inhabit it, they hold that this new earth ſhall be inhabited by Infants dying before Baptiſme, who hauehave neither done any thing worthy of hell, nor receiued the Faith of Chriſt that they might attaine Heauen. Hitherto Ambroſ. Compſ. who ſaith, that many were of the ſame minde, but yet acknowledgeth that there is need of a reuelation to know this, and that it is but a pious coniecture. But Clement bringeth in this our Apoſtle Peter diſputing with Simon Magus, Clem. Recognit. 3.and ſpeaking almoſt to the ſame effect.

Simon.

Tell me if this Heauen ſhall bee diſſolued as thou teacheſt, why was it made at the firſt?

Peter.

It was made for this preſent life of men, that there might be a diſtinction, leſt men vnworthy ſhould ſee the Throne of God, which is to be ſeene onelyonly by thoſe that are pure in heart.

p. 165Simon.

But if God be good, and the Heauens which hee hath made are good, how ſhall it come to paſſe that a good God will diſſolue them? but if hee diſſolueth them as euill, how ſhall he ſeeme to be good, who hath made euill?

Peter.

If the Heauens had beene made for themſelues, but not for another vſe, it were true indeed that thou ſayeſt; but they were made to hide from the ſight of mortall men the Throne of God, which yet muſt neceſſarily one day appeare, and then they muſt be diſſolued for this end; as the ſhell of an Egge, though it bee curiouſly made, yet muſt be broken, that the forme of the Chicken within, for which it was made, might appeare, and the Chicken come forth.

aaHil. cant. 4. in Mat. & Enar. Pſal. 122. Coelum hoc quod viſui noſtro ſubiacet, quod tanquam fumum ſolidatum firmamenti & naturam & nomen accepit, praeteribit & non erit, ſedes autem domini, coelum ſc. in quo Deus habitat, manet in aeternum.Ps 122Hilary alſo ſaith, This Heauen which we ſee with our eyes, as a ſolid fume, obtaining therefore the name and nature of a Firmament, ſhall paſſe away and be no more; but the Seat of the Lord, that is, the Heauen in which God dwelleth, remaineth for euer.

Of this opinion alſobbHieron. lib. 14. in Eſa. Ierome ſpeaketh, affirming that it was followed by many, and proued by this place of Peter, and where by Paul it is ſaid,cc2. Cor. 4.18.2 Cor 4:18 That thoſe things that are ſeeue, are temporall; but thoſe that are not ſeene, eternall; Hee alſo ſaith, that it was the opinion of ſome Philoſophers. AndddEuſeb. praeparat. Euang. li. 15. Aug. de Ciuit lib. 20. cap 24. Euſebius, that it was the Doctrine of the Stoicks, amongſt whom the moſt ancient Zeno, Cleanthes, and Chryſippus held, that all viſible things, after a long circuit of time, ſhould be reſolued into fire.

What others hold wee may ſee in the Text before going; for Auguſtine, as Oecumenius holdeth, that by the Heauens and Earth are meant onelyonly this inferiour world, conſiſting of the Earth and the Aire, which were once before deſtroyed by the Floud: and what others follow, either opinion I hauehave declared at large vponupon Rom. 8.19. where I hauehave ſhewed, If the Heauens and the Earth ſhall be deſtroyed, yet it ſhall not be to their abolition, but that they may be reſtored to more ſplendor and glory, according to that paſſage, Rom. 8.19 and ſeeing it is hereabout agreed amongſt thoſe that follow this opinion, there needeth to be no great difference about the particulars that ſhall be deſtroyed, whether the ſtarry or the aerean p. 166Heauens, or both. But vponupon further conſideration, I doe now rather incline to the opinion of thoſe, that hold that this Earth and all the Heauens which we ſee ſhall be quite conſumed; for they ſhall be changed as a veſture which is not to be renued vntounto better, but to be vtterly deſtroyed; neither if they ſhould remaine, can it be conceiued to what vſe, when there ſhall be no inhabitants. And ſo I come to the fourth doubt. To what end theſe new Heauens and Earth ſhall ſerue when there ſhall be no inhabitants remaining; for men which are good ſhall goe into Heauen, the wicked into Hell, the creatures ſhall be conſumed with the fire? Verſ. 13. It is ſaid, We looke for a new Heauen and a new Earth wherein dwelleth righteouſneſſe, Beza.that is, as Beza hath it, either which are the habitation of the iuſt, or an immunity from iniuſtice and iniquity, whereas the Heauens and the Earth that now are, are ſtained with all manner of ſinne: or laſtly, foreign may hauehave reference to vsus, in whom the righteouſneſſe of Chriſt dwelleth by Faith. This laſt is too much ſtrained, but the firſt is moſt genuine, the Author of all holineſſe and righteouſneſſe dwelleth there, and none with him but his Saints and holy Angels. Theſe and all ſuch ſhall dwell in this new Earth and Heauens, and becauſe hee ſpeaketh of them in the preſent tenſe, wherein dwelleth righteouſneſſe, and it is certaine that the new heauen, the abode of God, and of his Angels is now, it is probable, that the new earth is now alſo, but as the one, ſo the other lyeth hid from our eyes, vntill the time ſhall come, when theſe viſible heauens and earth being done away they ſhall appeare, being rightly called a new heauen, and a new earth, becauſe neuer appearing before.Luther in 2 Pet. 3. Coelum & terra in vnum Paradiſum ceſſura ſunt, in qua Deus habitabit & electicum eo. Aug. de Ciuit. lib. 20. cap. 16. Illa conflagratione mundana elementorum corruptibilium qualitates, quae corruptibilibus congruebant, ardendo penitùs inter ibunt. Atque ipſa ſubſtantia eas qualitates habebit, quae corporibus immortalibus mirabili mutatione conuenient, vt ſc. mundus in melius innouatus aptè accomodetur hominibus etiam carne in melius in innouatis.2 Pet 3 And if the heauens and the earth to come be ſuch, eleuated farre aboue all theſe heauens, which we ſee, it may eaſily be conceiued, to what vſe the new earth ſhall be, viz. together with the new heauens for the habitation of the Saints, the one not being remote, but contiguous to the other, as ſhall be vſefull for the incorruptible life to come, as Oecumenius hath partly touched before. And Auguſtine more fully ſaith, By that burning of the world, the qualities of the corruptible elements, which did agree with our corruptible bodies, ſhall be quite conſumed by burning, and the p. 167ſubſtance it ſelfe ſhall hauehave ſuch qualities which ſhall agree with immortall bodies by a wonderfull change, that the world being renued vntounto better, may fitly agree vntounto men being renued vntounto better in their bodies.

In theſe words that learned Father acknowledgeth ſuch a condition of the earth to come, as ſhall agree to immortall and incorruptible bodies, though hee ſeemeth to hold that this ſame earth ſhall be the new earth when it is thus altered and changed, and therefore that the Saints ſhall hauehave it for their habitation. But becauſe it is ſaid,1 Theſ. 4.1 Thess 4 that wee ſhall be taken vp and euer remaine with the Lord, and the habitation of the Saints is aboue, I thinke that this earth ſhall not be their habitation, but rather a new Heauen and a new Earth aboue, which comming in ſtead of this Earth and Heauen which we now ſee,Rom. 8.Rom 8 the whole creation is ſaid to be reſtored to the glorious liberty of the ſonnes of God, becauſe in the whole world that then ſhall be, there ſhall be no generation and corruption, no vanity as now.

That conceit of thoſe, that hold that Infants dying without Baptiſme ſhall inhabit here, I leaue to the Authors of it; the Pelagians, as Auguſtine ſheweth,Aug. de haer. c. 88. Ambroſ. de ſtatu puer orum ſine baptiſ. mort. neere vntounto which is that of Ambroſe holding, that they ſhall enioy an earthly Paradiſe, followed by Catharinus, Albertus, and Pighius. For this is a meere humane inuention, without any ground in the Word of God, becauſe they could not conceiue how otherwiſe this Earth ſhould be inhabited.

Note hence,Note. that it is neuer a whit the more improbable that the Lord will come to iudgement, becauſe it hath beene ſo long a time ſince it hath beene ſpoken of, as being at hand, and yet is not come, for 1000. yeeres are but as a day, yea, as a watch in the night, all this delay therefore is but as it were of a day or two, and ſo that time is neuertheleſſe to be expected to the terrour of wicked men that contemne it, and tremble not at the hearing of it.

Note againe, that though the Lord damneth many to hell,Note. p. 168yet he is not willing ſo to doe, his deſire is rather, that all ſhould repent and be ſaued, as he declareth by ſending the meanes amongſt them.

Note laſtly,Note. how vaine all theſe things are which we ſee, the time ſhall come when they ſhall be made but fuell for the fire, and therefore let vsus not ſet our hearts vponupon them, but be lifted vp in our deſires to thoſe things aboue, and be iuſt and righteous in all our dealings, for ſo much as nothing but righteouſneſſe ſhall inhabit there.

CHAP. 3. VERS. 15.

And count the long ſuffering of our Lord ſaluation, as our beloued brother Paul hath written vntounto you, as alſo in all his Epiſtles, ſpeaking in them of theſe things, wherein, or amongst which, ſome things are hard to be vnderſtood, &c.

There is nothing betwixt this Text and that before going,M…y…r. but an exhortation; Study to be found vnſpotted and vnblameable before him in peace: Verſ. 14. Tho. Aquinas. Lyran.the firſt of which ſome referre to outward pollutions of the body, the ſecond to the inward defilements of the minde: but I ſubſcribe rather to thoſe that hold them to be ſynonima; two words vſed to expreſſe one and the ſame thing, a freedome from all inquination of ſinne and vnrighteouſneſſe, ſeeing the righteous only ſhall inhabit the new Heauen and Earth.Th. Aquinas. In peace, that is, hauing peace with God, he being reconciled vntounto you vponupon your true conuerſion, ſo as that when this terrible time ſhall come, ye may with comfort looke vp vntounto him, Rom. 5.1. or elſe it may be vnderſtood of a peaceable and quiet life, without taking part with thoſe that contentiouſly oppoſe the truth of Gods Word, as the ſcoffers before ſpoken of; for the true Chriſtian preferreth peace and vnity, and without any oppoſition doth quietly reſt in the receiued doctrine of the Chriſtian Religion, not hauing any hand in making ſtrife and brangles hereabout. Or laſtly, a reſpect may here be had to the time of the Lords comming, which ſhould be full of tumult and trouble, the wicked then running hither and thither, and being at their wits end, by reaſon of that terrible burning, but ſuch as leade p. 169an holy and blameleſſe life ſhall ſtand as in a time of peace without ſuch terrour, hauing a minde within them reſolued of Gods louelove and fauour, and ſo that all the appearing terrors ſhall turne to their comfort. According to all theſe acceptions I thinke is the right vnderſtanding of the place.

Touching verſ. 15. The long ſuffering of the Lord, is called ſaluation, becauſe it is a meanes of ſaluation, when by being yet ſpared from iudgement the ſinnes is moued in this time to repentance, and ſo the more are ſaued; who otherwiſe, if the world had beene ſooner deſtroyed, muſt needs hauehave periſhed. As our deare brother Paul hath written to you. Here are three queſtions moued: Firſt, whether Peter doth alleage Paul to confirme his doctrine, or wherefore? Secondly, what Epiſtle of Paul is meant? Thirdly, in what part of his Epiſtle to them, Paul ſpeaketh to the ſame effect with Peter here? To the firſt Occumenius anſwereth,Oecumen. that Peter being the chiefe of the Apoſtles, doth alleage Paul here in humility, not that he needed the approbation of his conſent. And indeed, both great humility and louelove appeareth in this one paſſage, Paul hauing charged Peter ſo much in ſome part of his writing with doing amiſſe, and being worthy to be blamed,Gal. 2 11.Gal 2:11 yet Peter not ſtomaking this giueth him his due, that hee was a man of great wiſdome. And indeed, as ſome rightly note,Tho. Aquin. that Peter alleageth Paul to confirme that which he had written, becauſe being called extraordinarily, there might be ſome queſtion of his Apoſtleſhip; and againe, the truth being confirmed by more witneſſes, hath the more force in the hearers.Luther. Some doubt hath beene made, as Luther noteth, in regard of this citing of Paul, whether this Epiſtle be Peters or no, but as hee well concludeth, there is no reaſon to doubt of it, being ſo long agoe without contradiction receiued into the Canon, there being alſo ſo good reaſon of alleaging Paul. To the ſecond, ſome hold that no particular Epiſtle is meant vntounto the Iewes,Occumen. Beda. Th. Gloſ. Ordin. but his Epiſtles in generall, in any of which, what is written of the laſt Iudgement and the ſtate to come, is written to all Chriſtian people. But becauſe his other Epiſtles are ſpoken of in the next verſe, it ſeemeth plaine to me that the Epiſtle to the Hebrewes in particular is meant, for Peter in writing here p. 170to all the faithfull includeth alſo the Hebrewes that beleeued, intending their conſolation and inſtruction, as being chiefly of his cure; for the miniſtry of the Circumciſion was committed to him, and therefore he ſpeaketh here vntounto them as the chiefe,Beza. pointing at the Epiſtle by Paul written to them, as Beza hath alſo noted. And ſo to the third, whereas Oecumenius and ſome others will hauehave that place, Rom. 2.4. meant here. I thinke rather with Beza, that Heb. 10.24. &c. is the place here intended.

As alſo in all his Epiſtles, Verſ. 16.ſpeaking of theſe things, in which things ſome are hard to be vnderſtood, &c. Here alſo are diuers queſtions:

1Firſt, of what things Paul ſpeaketh in all his Epiſtles. To this it is eaſily anſwered, that hee ſpeaketh of the iudgement to come, and of Gods long ſuffering and the vſe to be made hereof to be wonne to repentance, and a ſtudy of holineſſe: for the places are eaſie to bee found, wherein hee ſpeaketh of all theſe things.

2Secondly, to what foreign, wherein, hath reference whether to the Epiſtles, or to theſe things. Robertus Stephanus ſaith, that there are three copies, wherein it is foreign, which if it be ſo, the Epiſtles are plainly meant, & Beza approueth of this, becauſe if the argument in hand be meant, Peter hath ſpoken more myſtically hereof then Paul euer did. But the copies generally receiued, hauehave foreign, and therefore without altering the word, I thinke that both Epiſtles and the contents of them are meant, as alſo Beza firſt expoundeth it.

3Thirdly, wherefore did Paul write in ſuch manner that he is hard to be vnderſtood,Th. Anglic. and not rather plainly? Some thinke, that this was done becauſe he would not hauehave the Heretikes to vnderſtand his writings, but for ſuch as were rightly affected, he ſent ſome Diſciple or other to expound all things vntounto them, as appeareth in ſome of his Epiſtles, where mention is made of them by whom they were ſent.Irenaeus li. 3. c. 7. Hieron. Epiſt. 50. Niſſen. Tractat. in 1 Cor. 15. Chryſoſt. Hom. 9. in 1 Cor.1 Cor 15 Some ſay, that the profundity of the matters by him handled, is the cauſe why they are ſo hard to be vnderſtood, and becauſe through celerity of ſpeech he vſeth many Hyperbatons. Some, becauſe hee could not expound in the Greeke tongue, which hee did not p. 171ſo well vnderſtand, ſuch profound matters, and therefore he vſeth certaine peculiar idotiſmes and phraſes of ſpeech. But that one reaſon yeelded by our Sauiour Chriſt of his ſpeaking darkly and by Parables, ſeemeth to me to be a reaſon ſufficient of all the obſcure paſſages both in Saint Pauls writings,Mat. 13.12.Matt 13:12 and in the reſt of the holy Scriptures, viz. that the wicked in hearing might not vnderſtand this obſcurity, being as a ſpirituall iudgement againſt them to their damnation, as is alſo intimated in this place, and that euen hereby we might be moued to craue the aſſiſtance of Gods holy Spirit, and the more willingly reſigne our ſelues to be guided thereby in a ſpirituall and holy life, which is the way to vnderſtand theſe myſteries. Other reaſons may be yeelded, but this is the principall, and therefore I reſt herein.

4Fourthly, ſeeing the Scriptures are hard to be vnderſtood, is it damnation to miſ-vnderſtand ſome hard paſſages of them? I anſwer, to miſ-interpret any hard paſſage ſo as to make it a ground of ſuch errors as ouerthrow the Chriſtian Faith in any part, is damnable, but not ſimply to miſ-vnderſtand any hard place whatſoeuer. As for example, when Saint Paeul teacheth iuſtification by Faith without the workes of the Law, to vnderſtand this, as if no regard were to bee had vntounto good workes, when he teacheth election to be of Gods meere grace and mercy, to vnderſtand it ſo as to caſt away all care of being ſuch as may hauehave the comfort of election, and when Chriſt affirmeth vntounto Peter, VponUpon this rocke will I build my Church, &c. to vnderſtand it as a ground of the Popes infallibity of iudgements, ſo as that whether he be good or bad, learned or vnlearned, his dictates ſhall be accounted as God Oracles; theſe, I ſay, and the like miſ-vnderſtandings for their dangerous conſequences are wreſtings of the Scriptures vntounto damnation, in ſtead of milke ſucked bloud being thus preſſed herefrom, which nouriſheth not, but deſtroyeth the ſoule.

5Whether were it not better to debarre the ignorant multitude from reading of the Scriptures, ſeeing there is ſuch danger in the miſ-vnderſtanding of many paſſages therein? So indeed hath the Church of Rome thought, but becauſe in other places all are inuited to reade and to meditate, euen in the darkeſt p. 172places of the Scriptures,Keuel. 1.3. no ſuch inferēce ought to be made, but rather the people are to be exhorted in reading not to follow their owne ſenſe, and not once to incline to any expoſition contrary to faith and good manners, and therefore to reade that whereby they may vnderſtand the true faith and morall Lawes, neuer grounding any Tenent vponupon an obſcure place, vnleſſe it be alſo plainly taught in ſome other place of holy Scripture, which is the onelyonly approued way of interpreting Scripture, as I hauehave ſhewed, 2 Pet. 1.19. That anciently all were exhorted to reade the Scriptures, I hauehave ſhewed vponupon Luk. 16.19.

Note hence,Note. that vnity of Doctrine was amongſt the Apoſtles, and it was the ioy of one to follow another in teaching the ſame things, holding, that by their vnanim conſent, the truth taught by them was the more confirmed, which maketh againſt thoſe that louelove to be ſingular in their teaching, they take the very way to Schiſmes and diuiſions.

Note againe,Note. that the Scriptures are not ſo eaſie, but that there is need of ſtudy and helpe of learning to vnderſtand them rightly, and yet ſuch as belong to God ſhall vnderſtand them, how hard ſoeuer they be: according to that, Mat. 13.12.

Note laſtly,Note. that to be ignorant and vngrounded in Religion, is the cauſe of wreſting the Word of God to a mans owne deſtruction, which was appointed for his ſaluation. So that it ſtandeth eueryevery one in hand to get knowledge and to be ſtedfaſtly reſolued, and to take great heed in what ſenſe hee taketh the Word of God in any part thereof, ſeeing that if this ſenſe proue a wreſting of it, it tendeth to damnation.