Verse 6. Whereby the world, that then was, being overflowed with water, perished.
Verse 7. But the heavens and the earth which are now, by the same word are kept in store, reserved unto fire against the day of judgement, and perdition of ungodly men.
The Analysis.
In the refutation of this profane opinion, the Apostle doth first reprove the ignorance of these profane men, verse 5,6,7. Secondly, he doth instruct the faithfull touching the comming of the Lord in those things, that did most pertaine to the confirmation of them in the truth against such temptations that might arise from such humane cavillings, verse 8,9,10. The Apostle reproves their ignorance, 1. From the cause, that it was voluntary or affected ignorance. 2. From the object, namely that truth, which they willingly were ignorant of, and did oppugne. Now that truth which is affirmed contradicts that assertion, whereby these men would confirme their opinion. For when they had said it, and had brought it for an argument, that all things did continue in the same estate from the beginning of the creation, the Apostle denies this, and shewes the contrary by the history of the flood, verse 6. then by comparing things alike, he gathers that the same also is to be expected concerning the destruction of the world by fire at the comming of the Lord, that was before in some sort performed by the destruction of it in water, verse 7. 3. The reason of this consequence is taken from the common cause of creation, preservation, and both destructions of the world, namely, the word & will of God, verse 5,7. 4. He doth illustrate the conclusion it selfe concerning the destruction of the world by the end thereof, that it may withall be applyed unto those wicked ones, with whom he now dealt, verse 7. at the end, while he cals the day of the Lord the day of judgement, and perdition of ungodly men. For in these words he threatens eternall damnation unto those profane men, that denied his comming, wᶜʰ must certainly be expected at the comming of the Lord.
The Doctrines arising herehence.
Doctrine 1. It is the property of wicked men to be willingly ignorant of all things, that crosse their lusts.
This is gathered from these words: They willingly are ignorant of. All men are ignorant of many things, but the faithfull are not ignorant of those things that are necessary for them unto salvation, nor do they please themselves in the ignorance of any truth, much lesse in the ignorance of those things that pertaine unto the practise of religion: nay they do very much labour for this knowledge, whereby they may be brought unto eternall life: but the wicked, although they do very much desire to know other things, yea and are too curious in it, yet they love to be ignorant of those things that pertaine to the bridling of their lusts and reproving of their sins. This is that ignorance which is called voluntary and affected.
Reason 1. Because they affect those vices whereunto this knowledge is repugnant. Therefore they eschew knowledge as a thing that is evill unto them, and makes against them; and affect ignorance as a thing that is good for them and very well agreeing with them. For he that hath resolved with himselfe to give his mind unto sin, and to continue therein, seekes to have peace and quietnesse in that condition, and therefore abhorres that truth which convinceth his conscience of sin, and suffers him not to sleep in it.
2. Because he is given unto those lusts that stop up the way unto saving knowledge, and hold him ensnared and intangled so that he cannot freely endeavour and labour for true knowledge: therefore he affects ignorance in this respect, not so much in it selfe, as in the cause of it.
Vse 1. This may serve to convince those, that please themselves in the ignorance of holy things, because this is the property of a wicked man.