spotless and blameless of him in peace accounting his long suffering for Salvation as our beloved Brother Paul according to the wisdom given him hath writ to you who in al his Epistles wherin are som things hard to be understood which the unlearned and unstable wrest to their own destruction as they doo other Scriptures speaks of thes things viz. Rom. 2. 4 5 6 7. 1 Cor. 1. 7 8. 1 Cor. 3. 13. 2 Cor. 7. 11. Phil. 1. 10. Ph. 2. 15. Ph. 3. 10. Col. 3. 4. 5. 1 Thes 2. 12. 1 Th. 3. 13. 1 Th. 5. 32. 2 Th. 1. 8 11. 1 Tim. 6. 14 25. Tit. 2. 12. 13. Heb. 12. 14 28 29. For better understanding St. Peter of the Worlds conflagration or combustion consider thes circumstances 1. That the old Hebrew the Scriptures language hath no one word to express the univers of superior and inferior Bodies caled in Greec Cosmos in Latin Mundus in English World but Heaven and Earth jointly so when St. Peter saith the World then being perished by water but the Heavens and Earth now are reserved to fire he might convertibly utter the Heavens and Earth then perished by water as the World now shal by fire so a new Heaven and Earth in Scripture notion imply a new World 2. That no other World or Heaven and Earth shal perish by fire then what before perishd by water as the antithesis argues which is the sublunar whos Heaven is Air and Earth the whol Geographic Globe both which were vitiated or defiled by the deluge and the Creatures destroied or much depraved Such a World then and no other Heaven or Earth shal suffer a secund flood of Fire for restauration as it had before a deluge of Waters for corruption This is a witty novity as ther be sundry such now adais but scars Orthodox sith 't is a Catholic Tenet that the Ethereal Heavens with al their Starry host shal be burnt up 3. That the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated Elements is not distinguished from Heaven and Earth ther named becaus Heaven includs Air and Earth Water so three Physical Elements are implied and Fire if it be a fourth or not rather a quality of intens heat inherent in another Body must burn the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and can be none of that to be burnt So it must be rendred the whol Host of them or Furniture belonging to them as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the works or Host of the Earth which shal be burnt Gen 2. 1. For Moses saith The Heavens and Earth were finished with al the Host of them which the Septuagints stile Furniture So the meaning is the Heavens and Host therof with the Earth and works or Furniture therin shal be fired The Scripture specifies three Heavens 1. Empyreal of Glory whos Host or Army are invisible Angels and blessed Spirits 2. Ethereal or Starry whos Host are shining Stars and Planets 3. Aereal or Sublunary whos Host are either visible as Meteors and Fowls or invisible as evil Spirits and Fiends with their Prince of the Air Satan the Devil To apply it St. Peter cannot intend the Empyreal which is increat and impassible nor Ethereal which is of vast immensity and sublimity in regard wherof this lower world is but a point or Center nor did thos two receiv any curs for Mans sin or contagion or contamination by the Deluge nor doo any of Gods enimies dwel ther to defile them So it rests That the Aereal only with al their Host shal be burnt up at last day Thes Heavens then shal melt with fervent heat being a metaphor taken from refining Metals which is his meaning who expounds dissolving by melting or purifying as the Septuagints stil interpret that word by refining but when the Aereal is so refined the Ethereal Lights wil shine to them on Earth far more glorious as passing their rais through a purer medium so that the world shal seem renewed As to the word passing away 't is an Hebraism signifying any change of a thing from the old Estate so al imply a secession from their pristin condition but no utter abolition by Fire more then the former destruction by Water If any ask whether the Host of invisible Spirits shal suffer by it 'T is answered That they shal not be burnt as the visible yet shal be exiled or excluded from thos lofty mansions into lower Dungeons as St. Jude intimats The Angels which lost their Jude v. 6. first estate and left their habitations he hath reserved to everlasting chains of darknes at the Judgment of that great Day Ther is another exposition to the same effect for Christ describing Mat. 24 29. the coming of this day useth prophetic expressions that the Sun shal be darkned and Moon giv no light the Stars shal fal from Heaven whos powers shal be shaken this cannot be construed literaly sith som Stars are bigger then the Earth and cannot fal on it nor can be darkned being essentialy lucid bodies so the meaning may be the World is either Mundus continâ—ns viz. the whol frame of Heaven and Earth or contentus viz. the Inhabiters and kingdoms therin so the Heaven of this politic world is the Soveraign part therof whos Host and Stars are the ruling powers or Magistrats and Earth the Pezantry or Plebeians together with al terren creatures serving mans use such acceptions are usual in the Prophets as Poets strains are to us If this notion of the contained world be admitted the whol Host of Heaven and Earth high and low Princes and Pesants Men and Beasts shal be consumed at Christs coming to judgment but wheras at the Flood the Contained only perished yet the Containing was also corrupted or contamined In the destruction by fire it shal be contrary For the world of wicked ones being destroyed the Heavens and Earth Containing shal be purged or purified for the righteous to possess This exposition is not so proper as the former yet if ther be som whom neither can satisfy but wil needs hav the Fire totaly to annihilat this visible world it may be answered that the judgment Day shal last a thousand yeers so saith he but none els and this Fire not be at beginning when Christs Enimies with Satans Kingdom shal be destroyed and then a restauration buâ— at end or evening shal be an utter annillation of the whol Creature so Saint Peters words may bear thus however Heaven and Earth shal in fine perish by Fire yet before that be we look for new or the worlds restauration to anteced this abolition according to his promiss Howbeit this suits not so wel with his chief scope nor with the Prophets promiss pointed at which specifies such a Fire only as shal forego a restauration and not caus a final abolition of the whol Univers with al therin nor hath it any ground in Scripture or if any such annillation shal be it stands with reason to be by Gods immediat hand or
This is meer obscurity fuâ— of contradiction as if the form of water in mixtils be less a form then formerly continuing stil the waters form yet cannot be caled water having changed its kind and becom another Bâ—dy Therfore 't is truer that Elements forms receiv intension and remission which variation provs them to be accidents not substances and when their just temperament is taken away they transcend or are transmuted into new Kinds So thos are idle questions touching Elements essential forms or integrity in mixtils of generation and corruption in an instant as if a form were educed or perisht in a moment with many mo of like bran For water is made gradualy in time by changing its temperament so in mixtils Stone Apple Flesh corruption corns by depraving the temperament which if vitiated beyond the utmost degree of proportion a dissolution folows by breaking the bonds of union which is doon by mixture of qualities Repl. If the temperament be varied definitions of things must also be altered but they are alwais constantly the same til the forms be changed Ergo form is no temperament Sol. This is Childish for definitions are made of things intire or perfect and abstracted by imagination of the intellect but if things be considered as they are in nature definitions must be changed as nature varies Can fading Flowers rotting Apples putrifying Flesh or sickly Bodies retain the same definitions of sound Shal the essence be changed by mutation of accidents and not varied with them Let such as so think feed on corrupt carrion til they acknowledg ther is one definition of sound food another of putrid Flesh or let them languish so long til they learn to distinguish betwen Corpus sanum aegrum nutrum What is substantial or material in Elements and mixtils that remains invariable but al accidental or formal is changed generated and corrupted by degrees as temperaments alter according to which definitions must be changed Now touching Souls ther be three sorts Vegetant Sentient Intelligent but for better explication he premiseth som Aphorisms 1. Ther be three Principles of Bodies viz two constitutiv matter of subject and accidents or qualities and one transmutativ the contrariety of thos accidents or qualities 2. Matter is al that is substantial in natural Bodies 3. Matter is indifferent to receiv al accidents yet is not simply the fountain or root of al. 4. The origin of accidents and subjects is one viz. Creation and concreation 5. The accidents of matter are duple 1. Som which immediatly folow its essence and coexist with it as passiv power quantity or extension place and time or successiv duration of which matter is the fountain 2. Such as make existence in a specifical kind as al first and secund qualities which doo not inhere primarily by necessity of nature but at the Creators pleasure to distinguish kinds 6. Both thes qualities are impressed immediatly like light in the air needing no intermediat substance to unite them 7. As quantities inhere immediatly in the matter so the operations and powers of working flow directly from the qualities 8. Al first qualities light heat cold humidity siccity and sundry of the secund thicknes thinnes heavines lightnes fluidnes firmnes existed the first day of Creation 9. The material substance of Heaven wherof Philosophers know little is common with inferior Bodies being made of one chaos so are the first accidents but thos of the secund sort differ by the discrepant conjunction of first and secund qualities 10. Ther be three Elements Air Water Earth needful to mixtion and haply two wil serv 11. Thes Elements essentialy differ in their proper qualities given by God in the Earth are conjoined cold siccity density gravity consistence in the water cold moisture remisser density gravity fluidnes in the Air remiss heat weak moisture levity tenuity and fluidnes 12. Fire is only intens heat whether in Elements or mixtils but no Element Body or Substance 13. Heat in Air or Mixtils is partly implanted at Creation partly infused or introduced by the Sun Soil and Elementar Fire if any such be but the implanted soon decais without supply of infused 14. Composition is duple 1. Of Matter with both sorts of qualities as in the Heavens and Elements 2. Of Matter so qualified and new mixture of qualities arising from the other as in al Bodies els 15. The union of qualities in Elements is most simple but in Mixtils more compound as 't is said of Colors that whitnes and blâ—â—â—â—es are made with the various mixture of bright and dark but middle colors rise from the mixtures of whit and black 16. The measure and maner of al Temperaments is founded on the first Creation from which primary patern if nature devâ—at in excess or defect a deformed Monster is bred 17. To beget a like is the property of al activ qualities in Inanimats and Animats as God bid them by his benediction to increas and multiply 18. The qualities doo so diffuse themselfs and beget others that they make the matter proportioned to exercise their forces or functions 19. The formativ faculty is founded on the very qualities which the more simple so much the more uniform configuration they produce but if compounded of divers qualities they make more diversity or difformity in figuring the material parts 20. Mixtion the less simple the more subtle for 't is a great Art to unite so many varieties of unlike qualities into one crasis or temper but the more compound the weaker becaus it consists of so many contrary qualities 21. Ther is a recripocal propagation of Temperaments in Animats viz. of the Seed and life of the Seed 22. The Prolifical power in the Seed proceds not from any spiritual substance inherent in it but only from a subtle temper of qualities in a pure spirituous matter 23. This energy is actualy in the Seed stil but asleep or unactiv til it meet with a fit Patient or rather Coagent to excite that virtu as the strong spirits which ly hid in Barly Wheat Plants Grain or Seeds are easily extracted by destillation 24. In Plants the Earth is a Womb to bring forth Seeds by supplying heat from the Sun and moisture from Soil wherby the Spirits in Seeds swel and extend the matter to fit proportion of several Figures 25 In Egbreeders Male and Female must concur to make them fertil but to hatch and inlifen them any heat natural or artificial if wel ordered wil suffice becaus the yelk is moist enough and needs only help of heat to rouz up the whits spirits 26. In perfect Animal-begetters both Sexes must actualy join to make one mass of Seed which being aptly mixd spirituous substance of that mass is blown up and augmented by heat of the Matrix and moisture of menstâ—ual Blood which begins to form the Birth and in fine brings 〈◊〉 to perfection 27. To the generation of living Creatures Seed is not simply necessary but a mixture of inâ—â—fening qualities in
substance is bred of accidents nor can a Principle be made of any former Entity sith that is the Principle and Form an accident being framed of accidents 3. Thes accidents are either the matters passiv power or illimited quantity or previous dispositions to receiv a Form but the two former cannot possibly be sith they are not generativ and the later may concur in the agent to produce a Forms existence but cannot conduce to the constitution of its essence being meer Accidents 4. Forms are not generated of nothing for that 's Creation non vacat exiguis rebus adesse Jovi To salv this scruple they devise divers disguised distinctions 1. That Forms are in the matter potentialy not actualy this is a contradiction they are yet are not but may be 2. That they are in their causes not realy but eductivly this is an Antiphrase for their causes are in the matter by which they also may be herafter 3. That they are in it habitualy as Science is in a Scholar asleep this is preposterous sith Science is actualy in a sleeping Scholar tho he doth not exercise nor is habitual inexistence opposit to actual but Forms til eduction are not actualy in the matter as the form of Air is not in water til it be turned into it nor the form of Gold in Earth til it becom Gold so thes evasions are very asystats 5. Souls are not Spiritual except Man 's much less inanimat forms for what sober Man wil say â—av in a Chymical sens that ther is any substantial Spirit in a Stone Herb or Beast 6. Every divisible substance is material and corporeal for division folows quantity as an inseparable companion of matter but form is divisible and no spiritual indivisible substance 7. No immaterial substance is corruptible but al forms vanish and perish 8. Every immaterial substance is nobler then any material but if â—orms be immaterial 't is contrary in them sith the base mater of a dumb Flea is permanent and can not be destroied but the Soul of a Roial Lion vanisheth to vapor being no spiritual substance It rests then that 't is an accident or Temperament of qualities but no substance as abundantly foreshâ—wed This is farther proved by three Parallels 1. Accidents are generated corrupted and new produced so are al forms 2. Accidents are diffused through the whol Subject and penetrat the least particles of matter so doo forms 3. Accidents depend on the matter for being and producing nor can subsist without their Subject nor depart from one to another so 't is with al forms except Mans Souls Now the chief contrary objections shal be answered Ob. Every substantial compound consists of matter and form but al natural Bodies are substantial compounds Ergo c. Sol. Composition is duple 1. Of matter and accidents as al corporeal compounds 2. Of substance and substance as Man only who hath a material mortal Body and a spiritual immortal Soul but al els only matter indowed with several accidents Ob. Whatever actuats specificats and givs existence to matter is a substance but the form doth al this Ergo c. Sol. To actuat is either to giv the matter actual being that it shal be a substance or to endu it with effectual qualities in the first sens 't is fals that a form actuats the matter sith 't is a substance subsisting of it self together with the form and is more actuated by the form then it by the matter but in the last sens 't is tru that a form actuats the matter or makes it activ Yet it folows not that 't is a substance sith al action and acting power may proced from the qualities of an efficient caus but the matter being indifferent to al forms by receiving several sorts of qualities exists in such or such a species As a lump of Wax is formed into sundry shapes and exists in form of a Creature by taking a new figure which is an accident so the matter subsists of it self tho not separat from a form but exists with the form not by it yea that alone exists of it sith forms according to Aristotelians depend on it both for essence and existence Ob. That from which the matter receivs al activity and operations is a substance but so doth matter from form Ergo c. Sol. Philosophers seeing matter dul or unable to action and deeming accidents too weak to giv it devised another nature to be fountain of action which they cal form but they are deceived in so deeming sith accidents wil suffice to make any natural Body activ without help of another substance As light being sole form of al lucid Bodies Sun Stars Fire Carbuncle illumins al opacous obscure Bodies So heat of fire an intens quality is its form cold in water Earth Ice and Winter air hath the same effects to quench fire and condensat things yet their forms differ nor doo depend one on another to work thos effects So the siccity of fire and Earth dries up water having distinct forms The like may be said of the humidity in water and air which works the same effects under different forms In semblable sort water and earth by their gravity descend as fire and air by levity ascend yet not by diffâ—ring forms but by divers accidents only Ob. That which essentialy distinguisheth one kind from another is a substance so doth the form Ergo c. Sol. Every essential distinction is not made by a substance for accidents virtu and heat differ essentialy so doo substances in their definitions by accidents For in every Definition is a Genus as the common matter wherin al agree and a difference consisting of accidents to distinguish that matter As fire is a simple Body most hot and light water a simple Body coldest and heavy Here the differences consist of accidents yet are essential and internal for as accidents are first causes of operations so are they of essential distinctions in natural Bodies and included in their definitions without any substantial forms which plainly provs that accidents or temperaments of qualities are forms Ob. A form hath no degree of more or less nor is varied but accidents and their temperaments may be varied and receiv degrees Ergo they cannot be essential forms Sol. The Major Peripatetic proposition is fals for al forms of simple Bodies Mixt and Animat receiv intension and remission of degrees as when Earth turns to Water it requires divers preparations or predispositions before it becom water doth then the form of Earth al that while remain firm or unchanged If not then 't is more or less varied So al Elements concur in mixtion and continu in mixtils doo their qualities remain or forms or rather both as appeers at dissolution when they return to Elements yet not in intens vigor as formerly but remitted or reduced to harmonical symmetry Zabarel saith forms may be varied with change of kind not els as forms of Elements are so changed not otherwise
but 't is said the Gentils shal tread the holy City Rev. 13. 5. under foot fourty two months and the Beasts blasphemies shal continu the same space Al which sorts of sums are one and sute each other For the fourth Beasts three times and half in Daniel make fourty two months or one thousand two hundred threescore dais according to twelv months and three hundred sixty dais in a yeer So the Womans hiding for a time times and half or fourty two months or one thousand two hundred threescore dais uniformly or sinchronicaly signify one thousand two hundred sixty yeers Some suppose natural dais not annal are meant which make three yeers and half or fourty two Hebrew months or one thousand two hundred threescore dais simply which cannot be sith the holy City hath bin calcitrated the Witnesses prophecied the Woman nourished and the ten hornd Beast blasphemed long ago nor is it possible to accomplish al things ther spoken in so short a space 'T is writen your Children shal wander in the wildernes fourty Num. 4. 33. yeers after the number of fourty dâ—is in which ye searched the Ezek. 4 6. Land ech day for a yeer Again thou shalt bear their iniquity fourty dais I hav appointed ech day for a yeer John Napier and most Expositors jointly agree that Prophetic dais are meant which imply yeers So three times and half fourty two months and one thousand two hundred sixty dais being univocal or consignificant begin and end together as the Beasts three times and half commence with the Womans For when the red Dragon was cast to Earth by suppressing Heathen Idolatry he persecuted the Woman by the ten hornd Beast to whom he gav his Power Seat and great Authority but she fled and was fed in the wildernes one thousand two hundred Rev. 13 2. threescore dais The Beasts time and two Witnesses expires with the sixth trumpet Ergo they began together So the Gentils trampling on the holy City and two Witnesses time initiats at once but sith the Angel in Daniel speaks Dan. 12 7 11. of three times and half and after of one thousand two hundred ninty dais which are thirty mo then one thousand two hundred sixty precited many make doubt whether both signify the same Most Authors assert them for one but the Text infers it not and futures were only obscurely reveled to Daniel For three times and half concur with one thousand two hundred threescore dais which is the duration of the Beasts dominion but one thousand two hundred ninty is the terminus a quo of another Chronical computation to commence thirty yeers before it and expire both together So the two sums speak darkly of several subjects The words are thes indoctos docâ—o From the time that the daily Sacrifice shal ceas and abomination of desolation set up ther shal be one thousand two hundred ninety â—ais Now listen how he assoils it this time begins under Julian Apostat A. C. 363. or as som Chronologers comput A. 365 when the greatest devastation of Jerusalems Temple hapned to fulfil Christs prediction that not a stone should be left on Mat. 24 2. a stone as Cyril then Patriarch of Palestin acknowledged For tho the daily Sacrifice or Jewish Service ceased when Titus sacked Jerusalem yet was it not quit abolished sith the Jews under Constantin celebrated the Passover ther having hope to rebuild the Temple which Julian to despit Christians encouraged them to doo furnâ—shing them with meat mony and materials At which time God sent suâ—h thâ—nder lightning bals of fire and Earthquakes as disgorged the foundations killâ—d divers workmen and deterred al to persist which was the abominable desolation foretold by Christ from Daniel So the one thousand two hundred three score annal dais must inchâ—at thirty yeers later A. 395. at Theodosius death but terminat together A. 16â—5 next yeer as shal be shewed Here we must consider whether the Characters set on the 1 Character said sums may concur or cohere which are three 1. The Roman Empires bipâ—rtit division in thes words To the Woman Râ—◠〈◊〉 〈◊〉 were given two wings of a great Eagle to fly into hir place in the Wildernes The two wings are the Empires two parts as Theodosius shared it betwen his two Sons An. 395. to which Aera al three characters coincide but then the Barbarians broke in treading the holy City under foot and the Woman flâ—d into the Desart 2. The holy City is given the Gentils to tread on fourty 2 Character two months At Constantins conversion the Womans new born Child was set on Gods Throne and the Dragons worship got a great bâ—ow but Theodosius cast him to ground yet at his death the holy Cities calâ—itration commenced under his two young Sons when Goths Huns Alans and others under conduct of Alaric swarmed in on al sides first of the East Empire and after of the West who took Rome An. 410 destroying Churches and persecuting Christians in al places 3. A Beast rose out of the Sea having seven heads and ten 3 Character Rev. 13. 2. horns and on his horns ten Crowns Old Heathen Rome is resembled to a red Dragon with seven heads Hils and ten horns Provinces and upon his heads in Rome City seven Crowns or seven sorts of suprem Rulers forenamed but the Christian Empire hath ten Crowns on ten horns not seven on seven heads being the ten Kingdoms into which it was parted Now the beginning of this Beast was when it first rose out of the Sea under Alaric An. 395. but the ten horns were not ful grown til threescore yeers after An. 455. when ten Kings or thereabout reigned distinctly So al three characters 1. the spreading of the Eagles two wings when the Woman fled 2. The ten hornd Beasts rising out of the Sea at Alaâ—iâ—s entry 3. The Gentils treading the holy City comply or contemporize at once An. 395. but Daniels abomination which is to continu one thousand two hundred ninety dais being not the same with the Womans flight befel under Julian thirty yeers sooner An. 365. yet shal determin both together An. 1655. as aforesaid For al Writers date the downfal distraction and destruction of the fourth Monarchy at Theodosius death the last single intire Emperor after which it declined decaied or decreased daily This is very obvious or pâ—rspicuous but he makes the six 6000. yeers of the Worlds continuance to end at the same time A. 1655. by his wrested calculation wherin Chronologers infinitly vary which argues partiality of a Man wedded to his own opinion Yet the comparison of 1656. yeers from Mans creation to the Floods initiation corresponds somwhat semblably to our next yeer 1655. consummar or 1656. inchoat that the first destruction by VVater may symphonize or synchronize with the last by Fire if any faith may be given to such Chronical conjectures Howbeit we may make this use of it as Christ bids us Watch
one thousand yeers on Earth Herof see Dan. 7. 14. Luke 9. 11 15. Luke 21. 31. 2 Thes 1. 5. 2 Tim. 4. 1. For the Millenium caled by the Jews and St. Juae the great Day Rev. 11. 15. of Judgment or Judgment of the great Day is the seventh Chiliad current which Christ shal consummat with the general Judgment This is his grand Assises beginning with the seventh Trumpet the process wherof John describes by a duple Rev. 20. 5. 6 12. Judgment and Resurrection beside the millenar reign betwixt both The morning shal be of Antichrist and his adherents whom Christ shal confound at his coming and then shal be 2 Thes 2 8. the first Resurrection the Evening on the remnent of his Enimies Gog and Magog whos number is as the Sea sand which shal end with last universal Resurrection when the last enimy Death being totaly vanquishd he shal yeeld up the Kingdom 1 Cor. 15. 24. 28. his Church to the Father that God may be al in al. This is the one thousand yeers Sabbath in which the Saints shal reign with their King on Earth and ever after enjoy an Eternal rest in the highest increat Heaven not in a new material World of Heaven and Earth as som suppose So saith Irenaeus the L. 5. c. 28. World was created in six dais and in 6000. yeers shal consummat at end of which coms the 7000th or Sabbath to the Saints Thes are his sublime nicities or self-singular novities if Ipse dixit may pass current for warrant He hath many mo but thes the best which shal suffice to shun prolixity His best basis of building beside what is before answered Epilog 2 Pet. 3. 7 8. relies on St. Peters words of one thousand yeers as one day which he stifly presseth to be the precise day of Judgment immediatly forenamed yet Davids one thousand yeers as yesterday and Peters one day as one thousand yeers doo not denote so many solar yeers in special as they dote or dream but only in general that no time dimensions no not thousands of yeers are any way considerable to God who is al Eternity and his works not to be measured by transitory time St. Ibid. v. 9 10. Peters words are directed as an apt answer to Scoffers who instantly ads The Lord is not slack concerning his promiss ac Men count slacknes but long suffering to us ward and unwilling that any should perish but that al should repent But the Day of the Lord wil com as a Theef in the night wherin the Heavens shal pass away with great nois and the Elements melt with servent heat c. Which cleerly indicats that God wil certainly perform the promiss of his coming and is not slack for one thousand yeers to him is but as one day So thos words doo not relat to the preceding Day of Judgment which he toucheth obiter or occasionaly only but is a meer answer to the said Scoffers which is his sole scope or subject as al Orthodox exposiors agree Medi Paraphrasis acuta Medes witty Paraphrase TO set a fairer gloss or garnish on his Devise he givs a Paraphrase on 2 Peter 3. prety Paraphrase on the whol Chapter which shal be curtly contracted St. Peter exhorts the beleeving Jews to Vers 1 2 3 4. mind the holy Prophets words concerning Christs coming to Judgment which also the Apostles confirm but forewarns that in the last dais shal com Scoffers which walk after their own wais or wils saying wher is the promiss of his coming For since the Fathers fel a sleep al things continu as they were from the Creation Thes last dais are the times of the Churches Apostasy under Antichrist as St. Paul speaks in the later times som shal depart 1 Tim. 4. 1. from the Faith giving heed to seducing Spirits and doctrins of Devils They consider not how the Heavens were of old by Gods Word Vers 5 6 7 8. and the Earth standing out of the Waters the great Deep and in or amidst them the Clouds or Floodgates hanging about it wherby the World then in Noahs dais perished but the Heavens and Earth now are by the same Word kept in store reserved unto to fire against the Judgment Day which Irenaeus cals a flood of Fire as the Prophets express it by firy flames and perdition of ungodly Men. But beloved be not ignorant of this that one day with the Lord is as one thousand yeers and one thousand yeers as one day As if he should say Glossa corrumpit Textum wheras I mention the Judgment day lest ye may mistake it for a common day know that one day with the Lord is as one thousand yeers and contrarily for the Prophets speak of Christs coming indefinitly in general not distinguishing first and secund which the Gospel from Daniel more cleerly teacheth but we being rightly instructed in both must apply ech to its proper time The Jewish Doctors writing of this Day cite Davids words one thousand yeers in thy sight are as yesterday yet is not that Day named but St. Peter specifies it and immediatly subjoins his words seeming rather to respect the Jews saying of that day then Davids For they are usaly taken as an argument why God is not slack in his promiss sith 't is not a question whether the time be long or short to God in whos eys millions of yeers are as yesterday but to uâ— who measure by dais and hours Justin Martyr and Irenaeus apply St. Peters words pointly or precisely to the Judgment Day or great Day of the Lord which is to last or continu complet a thousand solar yeers The Lord is not slack in his promiss tho this day be deforred Vers 9 10 to the end but long suffering toward us which is caus of th supposed slacknes not willing that any of Israels seed should perish but that al should repent as he exhorted them at Jerusalem to doo that Acts 3. 19. 21. their sins may be blotted out when the times of refreshing shal com til the restitution of al things which God speaks of by al his Prophets or els they must perish with the rest of Infidels For that Day wil com as a Theef in the night when the Heavens shal pass away with great nois as crakling of fire and the Elements melt with fervent heat the Earth also and works therin shal be burnt up Sith then al thes shal be dissolved or abolished what persons ought ye to be in al godly conversation Which should sute to our faith looking for that Day of God to com if we wil sbun the peril of it Nathelesse whatever thos Scoffers say who doubt or deride the promiss we according to it expect new Heavens and Earth a new refined state of the World wherin dwels righteousnes as Isaiah speaks ch 60. 20. 21. ch 65. 17. ch 66. 22. wherfore beloved sith ye look for such things be diligent to be found
Spirit of Wisdom and mad Men are said to be possessed with a Spirit Thes are al the acceptions and wheâ— none can answer or satisfy that words Sens in Scripture it fals not under Human understanding and Faith consists not in our Opinion but submission specialy wher God is said to be a Spirit or wher by Spirit is meant God For his Nature is incomprehensible and we know not what he is but that he is The Spirit of God moved on the Waters If God heself be meant hereby then is motion and place proper to Bodies only Spirit of God Gen 1. v. 2. Gen. 3. 1. ascribed to him but the like words are used at the universal Deluge I wil bring my Spirit Wind Air or moving Spirit and the Waters shal be diminished Both which may be caled Gods Spirit being his special work Pharach cals Josephs Wisdom Gen. 41. 38. the Spirit of God And God saith Speak to al that are wise hearted whom I hav filled with the Spirit of Wisdom to make Exod 28. 3. Aaron garments to consecrat him 2. Isaiah speaks thus of the Messiah The Spirit of the Lord shal abide on him the Spirit of Wisdom and Vnderstanding the Spirit of Counsil and Fortitud the Spirit of the fear of the Lord. Isai 1. 2. 3. Wher is manifestly meant so many Gifts or Graces of God not Ghosts or Goblins 3. Extraordinary Zele and courage in defens of Gods People is stiled the Spirit of God Judg. 3. 10. ch 6. 34. ch 11. 29. ch 13. 25. ch 14. 6. So 't is said The Spirit of God cam on Saul 1 Sam. 11. 6. 1 Sam. 19. v. 20. against the Amonits and his Anger was kindled greatly no Ghost but a vehement heat of vengeance So Gods Spirit cam upon him being among the Prophets that praised God in songs which was no Ghost but a sudden unexpected zele to join with them in holy Hymns or musical harmony 4. A fals Prophet said to Michaiah which way went the Lords Spirit from me to thee This cannot be any Ghost for Micai 1 Kings 22 24. declared the event of that Battel before as from a Vision not from a Spirit speaking in him So though Prophets spake by Gods Spirit or special gift of Prediction yet their knowledg was not by any Ghost within them but by som supernatural Dream or Vision Was not that inspiration by God 5. 'T is said God made man of dust and breathed into his Nostrils Quaere Spiraculum vitae the breath of life and he was made a living Soul This breath only signifies life not any Individual inspired Soul As Job saith So long as Gods 〈◊〉 is in my Nostrils that is so long as I liv or breath So Ezeâ—â—â—l The Spirit of Life was in the wheels not any Soul but they had life Again The spirit entred Ipse dixit Job 27. 3. Ezek. 1. 20. into me not any Ghost or Spiritual substance possessed his Body and set me on my feet meaning I recovered vital strength to go 6. God saith I wil take of the Spirit upon thee and put it on them the seventy Elders and they shal bear the burden of the People with thee Whereupon two of them Eldad and Medâ—d Prophecied whom Josua not knowing they had authority praied Moses fo forbid but he refused wishing God Nâ—mb 11. 17 25. would put his Spirit on al the People to make them Prophets or giv them authority subordinat to his own So Josuae was ful of the Spirit of Wisdom becaus Moses laid his hands on him viz. ordained him to prosecut the work of bringing Gods People into the promised Land which he-self began but could not Dâ—ut 34 9. finish So Saint Paul saith If any man hath not Christs Spirit not his Ghost but submission to his Gospel he is none of his So saith St. John hereby ye shal know the Spirit of God every Spirit which confesseth that Jesus Christ is com in the flesh is of God Rom. 〈◊〉 〈◊〉 〈◊〉 meaning the Spirit of Christianity or main Article of Faith that Jesus is the Christ but not of any Ghost or Goblin Thos words Luke 4. 1. Jesus ful of the holy Ghost are expresd or expounded Mat. 4. 1. Marc. 1. 12. by Spirit which means zele to doo the work for which God the Father sent him into the World but to interpret it of the third Person in holy Trinity is to say God was filled with God which is most improper oâ— insignificant Spirit literaly implies a thin real substance and metaphoricaly som extraordinary ability of Body and affection of Mind but to translat it Ghost which imports imaginary Inhabitants oâ— Mens Brains ther is no reason or Censure cauâ— By his leav Saint Lukes words ful of the holy Ghost which the other Evangelist hav not refer to Christs Person for it folows he returned to Jordan and was led by the Spirit into the Wildernes al which three relat alike to Christ but our Interpreters generally expound this of the third Person in Trinity nor is it incongruous to say God-Man was â—d by God but 't is more presumptuous if one Writer wâ—l seem wiser then al his Felows 7. The Disciples seing 〈◊〉 walk on the Sea supposed him a Spirit or Aerial Body 〈◊〉 Phantasm for al saw him which Mat. 14 26 Marc 6 49. could not be a delusion of the Brain incident to one at once or a very few surprised with like fear but a Body only compact â—â—cts 12. 15. of Air. When Saint Peter was excarcerated by an Angel and the Maid said he knoâ—kd at dore the rest thought hiâ— mad and said it was his Angel which is a corporeal substance compact upon occasions els the Disciples folowed the Jews and Gentils Opinion that ther be real Apparitions or Spectres which the one stiles Spirits or Angels Good and Evil the other Demons both evil and good For God can form subtle substantial Bodies to use as Ministers or Messengers so Angel signifies in extraordinary metaphysical maner Cannot the Devil doo the like Did he not assum the similitud â—â—are of Samuel when the Witch of Endor caused him to confer with Saul for Samuels Soul it could not be though Saul surmised it to be hâ—s Ghost Such Angels so formed are Corporal substances which take up room as Air doth and mov from place to place in time but are no Spiritual Ghosts in no place or no wher or definitly here as not to be elswher seeming somwhat yet be Nothing For thos thin Substances though invisible as Air hav the same real dimensions greater or lesser as material grosser Bodies Thus the Spirit of God is taken 1. For Wind or Breath See the seven Marginal â—gures 2. For extraordinary gifts 3. For vehement Affections 4. For the gift of Prediction 5. For Life 6. For subordination to Authority 7. For Aerial Bodies Now for Angel 't is generaly a Messenger or spicialy Gods
treats only of the Bodies resurrection or immortality of Men who shal liv again He means thos Patriarchs were immortal becaus God in meer grace confers eternal life on the faithful who tho dead liv stil to God being writ in the Book of life with thos that are absolved of their sins to reviv at resurrection but not by any property consequent to Mans essence or Soul For to make it a living entity independent after separation on the Body and in it self immortal or that any Man is immortal except Enoch or Elias hath no cleer warrant Job 14. 10 12. in the word Job complains of Mans mortality by nature Man dies and wasts away yea givs up the Ghost and wher is he Down he lieth and riseth not til the Heavens be no more Which 2 Pet 3 7. 13. St. Peter shews shal be at the universal Resurrection when the Heavens and Earth shal be dissolved by fire but new expected according to promiss wherin dwels righteousnes So wher Job saith Man riseth not til the Heavens be no more 't is as if he said immortal life for Life and Soul in Scripture sens is the same begins not in Man til the Resurrection or day of Judgment and the caus of it is Gods promiss as St. Peter tels not Mans specifical Nature or Essence Now sith Gods Kingdom is a civil Common-wealth wher he-self is Soveraign by virtu first of the old and now since of the new Covenant it evidently appeers that when Christ shal com again in Majesty and Glory to reign existently and eternaly his Kingdom shal be on Earth as God was in Israel So Gods Enimies and their torments after Judgment shal be on Earth for the place wher al remain til the Resurrection is usualy stiled in Scripture under ground in Latin Infernus or Inferi Greecly Hades wher Men cannot see or dy implying the Grav so wel as any other deep place but the damneds place after Resurrection is not designed in al holy writ by any note of situation but only by their company wher such wicked Men were whom God in miraculous maner had cut off Touching Hel 't is no real place in any part of the created Hel what World but a Metaphorical word signified by wicked Men ther being 1. 'T is caled Infernus Tartarus or bottomless Pit from Corah Dathan and Abiram swalowed alife into the Earth 2. 'T is said to be under water becaus the Giants mighty Men in Noahs dais caled Greecly Heroes were drowned in the Deluge 3. Becaus Sodom and Gomorrha consumed by Fire and Brimstone becam a bituminous Lake 't is caled a Lake burning with fire and brimstone which is the secund death So Hel fire is expressed by Sodoms fire indefinitly Rev 21. 8. taken for destruction as 't is said Death and Hel were Rev. 20. 14. cast into the Lake of fire or destroied for after the last day Men shal dy no more nor go into Hades 4. 'T is termed from Egypts triduan deep darknes utter or extern darknes viz. without the habitation of Gods elect which is ful of Light 5. Neer Jerusalem is the Vally of Hinnon in part wherof caled Tophet the Jews most Idolatrously sacrificed their Children to Moloch wher they cast out their Carrion and to clens the Air made continual fires whence Hel is caled Gehenna or Vally of Hinnon and from thos incessant Fires cam the name or notion of everlasting unquenchable Fire Now none is so sensless to expound any of thes literaly as if the damned after rising from death shal be for ever under Earth or Water both which are but one Globe like a Pins point compared to the Heavens in a bottomless Pit or that they shal be eternaly punishd in Gehenna the Vally of Hinnon or shal liv in utter darknes not one to see another or be scorched for ever with Fire and Brimstone Ergo the meaning is Metaphorical and must be disquired by the nature of the Torments and Tormenters The Tormenters are termed Satan or Enimy Diabolus or Tormenters Accuser and Abaddon or Destroier which significant titles set not forth any individual Persons like proper Names but only an office or faculty and are very Appellativs which should not be left untranslated as they are becaus therby they seem to be proper names of Demons and Men sooner seduced to beleev the Doctrin of Devils then Pagan Religion contrary to Christs So becaus the Enimy in Gods Kingdom of the Jews is meant by Enimy Accuser and Destroier if Gods Kingdom after the Resurrection shal be on Earth the Enimy and his Kingdom must be ther also as it was when the Israelits deposed God and chose Saul sith Gods Kingdom was in Palestin and the Nations round about Enimies whence it appeers that Satan signifies any Enimy of the Church Metaphoricaly it may but is not Satan properly or literaly Quaere Rev. 12. 〈◊〉 a foul Fiend Enimy to Mankind as the great red Dragon that old Serpent was who deceived Eve and since the whol World Are al the Dialogs between betwen God and Satan about Job conterfet Chimaeras When the seventy rejoiced that the 〈◊〉 10. 17. 18 20. Devils were subject to them Christ said I saw Satan as lightning fal from Heaven but rejoyce not that the Spirits are Mat 12. 24. 〈◊〉 Cor. 5. 5. subject to you Here Christ cals Devils Spirits and names Satan as one yea Beelzebub is named Prince of Devils Excommunication 1 Tim. 1. 20. is caled a delivery to Satan is this meant only a Jailor or temporal Enimy Hel torments are somtime caled weeping and gnashing Torments of teeth somtime the worm of Conscience of time fire wher Dan. 12. 2. the worm dieth not which is never quenched but by Daniel shame and contempt Al which Metaphoricaly denote great grief or discontent of Mind from sight of others felicity which they lost by their own disobedience and incredulity but becaus others felicity is known only by comparing it with their own misery it results that they shal suffer such bodily pains and calamities as Men that liv under cruel Governors having God the King of Saints their eternal Enimy Yea beside al torments of Body and Mind they shal likwise endure a secund Death For tho the general Resurrection be evident yet it 1 Cor. 15. 42 no eternal life promised to Reprobats St. Paul to the question with what Bodies Men shal rise saith 'T is sown in corruption and raised in incorruption sown in dishonor raised in glory sown in weaknes raised in power but Glory and Power cannot comply to wicked Mens Bodies nor the name of secund Death apply to such as can never dy but once Howbeit tho a calamitous everlasting Life may Metophoricaly be termed eternal Death yet can it in no property of speech be stiled a secund Death Everlasting fire prepared for the Damned is an estate wherin Secund Death none can liv after the Resurrection