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| committer | nfenwick <nfenwick@pglaf.org> | 2025-05-15 17:21:12 -0700 |
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diff --git a/76101-h/76101-h.htm b/76101-h/76101-h.htm new file mode 100644 index 0000000..bca9337 --- /dev/null +++ b/76101-h/76101-h.htm @@ -0,0 +1,21428 @@ +<!DOCTYPE html> +<html lang="en"> + <head> + <meta charset="UTF-8"> + <title>The sacred theory of the Earth | Project Gutenberg</title> + <link rel="icon" href="images/cover.jpg" type="image/x-cover"> + <style> + body { margin-left: 8%; margin-right: 10%; } + h1 { text-align: center; font-weight: normal; font-size: 1.4em; } + h2 { text-align: center; font-weight: normal; font-size: 1.2em; } + h3 { text-align: center; font-weight: normal; font-size: 1.2em; } + .pageno { right: 1%; font-size: x-small; background-color: inherit; color: silver; + text-indent: 0em; text-align: right; position: absolute; + border: thin solid silver; padding: .1em .2em; font-style: normal; + font-variant: normal; font-weight: normal; text-decoration: none; } + p { text-indent: 0; margin-top: 0.5em; margin-bottom: 0.5em; text-align: justify; } + sup { vertical-align: top; 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width: 0em; text-indent: -2.5em; + text-align: right; } + div.pbb { page-break-before: always; } + hr.pb { border: none; border-bottom: thin solid; margin-bottom: 1em; } + .x-ebookmaker hr.pb { display: none; } + .chapter { clear: both; page-break-before: always; } + .figcenter { clear: both; max-width: 100%; margin: 2em auto; text-align: center; } + div.figcenter p { text-align: center; text-indent: 0; } + .figcenter img { max-width: 100%; height: auto; } + .id001 { width:80%; } + .id003 { width:70%; } + .x-ebookmaker .id001 { margin-left:10%; width:80%; } + .x-ebookmaker .id003 { margin-left:15%; width:70%; } + .ic002 { width:100%; } + .ig001 { width:100%; } + .nf-center { text-align: center; } + .nf-center-c1 { text-align: left; margin: 1em 0; } + .c000 { margin-top: 1em; } + .c001 { page-break-before: always; margin-top: 1em; } + .c002 { margin-top: 4em; } + .c003 { margin-top: 2em; } + .c004 { margin-top: 2em; margin-bottom: 0.5em; } + .c005 { margin-top: 0.5em; margin-bottom: 0.5em; } + .c006 { margin-left: 5.56%; margin-top: 1em; font-size: 95%; } + .c007 { page-break-before:auto; margin-top: 4em; } + .c008 { page-break-before:auto; margin-top: 2em; } + .c009 { page-break-before: always; margin-top: 2em; } + .c010 { page-break-before: always; margin-top: 4em; } + .c011 { margin-left: 5.56%; margin-top: 2em; margin-bottom: 0.5em; } + .c012 { margin-top: 1em; margin-bottom: 0.5em; } + .c013 { text-decoration: none; } + .c014 { margin-left: 5.56%; margin-top: 1em; margin-bottom: 0.5em; } + .c015 { margin-left: 5.56%; margin-top: 0.5em; margin-bottom: 0.5em; } + .c016 { margin-top: 4em; margin-bottom: 0.5em; } + div.tnotes { padding-left:1em;padding-right:1em;background-color:#E3E4FA; + border:1px solid silver;margin:1em 5% 0 5%;text-align:justify; } + abbr {border:none; text-decoration:none; font-variant:normal; } + </style> + </head> + <body> +<div style='text-align:center'>*** START OF THE PROJECT GUTENBERG EBOOK 76101 ***</div> + +<div class='figcenter id001'> +<span class='pageno' id='Page_on'>on</span> +<img src='images/cover.jpg' alt='' class='ig001'> +</div> +<div class='pbb'> + <hr class='pb c000'> +</div> +<div> + <h1 class='c001'>The Sacred Theory of the Earth</h1> +</div> + +<div class='nf-center-c1'> +<div class='nf-center c002'> + <div><span class='xxlarge'><b>THE SACRED THEORY OF THE EARTH.</b></span></div> + <div class='c000'><span class='xlarge'><b>Containing an ACCOUNT of the</b></span></div> + <div><span class='xlarge'><b>Original <i>of the</i> Earth,</b></span></div> + <div class='c000'><span class='large'><b>And of all the</b></span></div> + <div class='c000'><span class='xlarge'><b>GENERAL CHANGES</b></span></div> + <div class='c000'><span class='large'><b>Which it hath already undergone, or is to</b></span></div> + <div><span class='large'><b>undergo, till the <span class='sc'>Consummation</span></b></span></div> + <div><span class='large'><b>of all Things.</b></span></div> + <div class='c003'><span class='large'><b>The <span class='sc'>Two Last Books</span>,</b></span></div> + <div class='c000'><span class='large'><b><i>Concerning the Burning of the <span class='sc'>World</span>,</i></b></span></div> + <div><span class='large'><b><i><span class='sc'>And</span></i></b></span></div> + <div><span class='large'><b><i>Concerning the New Heavens, and New Earth.</i></b></span></div> + <div class='c000'><span class='large'><b><span class='sc'>Vol. II.</span></b></span></div> + <div class='c000'><i>LONDON</i>:</div> + <div class='c000'>Printed for <span class='sc'><abbr class='spell'>J.</abbr> Hooke</span>, at the <i>Flower-de-luce</i>, over-against</div> + <div><abbr title='Saint'>St.</abbr> <i>Dunstan’s Church</i>, in <i>Fleetstreet</i>, 1726.</div> + </div> +</div> + +<div class='nf-center-c1'> +<div class='nf-center c002'> + <div>TO THE</div> + <div><span class='sc'>QUEEN’s</span></div> + <div>Most EXCELLENT</div> + <div>MAJESTY.</div> + </div> +</div> + +<p class='c004'><i>MADAM</i>,</p> + +<p class='c005'>Having had the Honour to +present the first Part of this +Theory to your <span class='sc'>Royal +Uncle</span>, I presume to offer +the Second to Your Majesty. This Part +of the Subject, I hope, will be no less +acceptable, for certainly ’tis of no less +Importance. They both indeed agree +in this, that there is a <span class='sc'>World</span> made +and destroy’d in either Treatise. But we +are more concern’d in what is to come, +than what is past. And as the former +Books represented to us the Rise and Fall +of the first World; so these give an Account +of the present Frame of Nature +labouring under the last Flames, and of +the Resurrection of it in the <i>new Heavens</i> +and <i>new Earth</i>; which, according to the +Divine Promises, we are to expect.</p> + +<p class='c005'>Cities that are burnt, are commonly +rebuilt more beautiful and regular than +they were before. And when this World +is demolish’d by the last Fire, He that +undertakes to rear it up again, will supply +the Defects, if there were any, of the +former Fabrick. This Theory supposes +the present Earth to be little better than +an Heap of Ruins; where yet there is +Room enough for Sea and Land, for +Islands and Continents, for several Countries +and Dominions: But when these are +all melted down, and refin’d in the +general Fire, they will be cast into a better +Mould, and the Form and Qualities +of the Earth will become <i>Paradisaical</i>.</p> + +<p class='c005'>But, I fear, it may be thought no +very proper Address, to shew Your +Majesty a World laid in Ashes, where +You have so great an Interest Your Self, +and such fair Dominions; and then, to +recompense the Loss, by giving a Reversion +in a future Earth. But if that +future Earth be a second <i>Paradise</i>, to be +enjoyed for a Thousand Years; with +Peace, Innocency, and constant Health; +An Inheritance there will be, an happy +Exchange for the best Crown in this +World.</p> + +<p class='c005'>I confess, I could never persuade myself +that the Kingdom of Christ, and of +his Saints, which the Scripture speaks of +so frequently, was designed to be upon +this present Earth. But however, upon +all Suppositions, they that have done +some Good in this Life, will be Sharers +in the Happiness of that State. To +humble the Oppressors, and rescue the +Oppressed, is a Work of Generosity and +Charity, that cannot want its Reward; +Yet, <span class='sc'>Madam</span>, they are the greatest +Benefactors to Mankind, that dispose the +World to become Virtuous; and by their +Example, Influence, and Authority, retrieve +that <span class='sc'>Truth</span> and <span class='sc'>Justice</span>, that have +been lost, amongst Men, for many Ages. +The School-Divines, tell us, those that +act or suffer great Things for the Publick +Good, are distinguish’d in Heaven, by a +Circle of Gold about their Heads. One +would not willingly vouch for that: But +one may safely for what the Prophet +says, which is far greater: Namely, that +They shall shine like Stars in the Firmament, +<i>that turn many to Righteousness</i>. +Which is not to be understood, so much, +of the Conversion of single Souls, as of +the turning of Nations and People; the +turning of the World to Righteousness. +They that lead on that great and happy +Work, shall be distinguish’d in Glory +from the rest of Mankind.</p> + +<p class='c005'>We are sensible, <span class='sc'>Madam</span>, from +Your Great Example, that Piety and +Vertue seated upon a Throne, draw +many to Imitation, whom ill Principles, +or the Course of the World, might have +led another Way. These are the best, +as well as easiest Victories, that are +gain’d without Contest. And as Princes +are the Vicegerents of God upon Earth, +so when their Majesty is in Conjunction +with Goodness, it hath a double Character +of Divinity upon it: And we owe +them a double Tribute of Fear and +Love. Which, with constant Prayers +for Your <span class='sc'>Majesty</span>’s present and future +Happiness, shall be always Dutifully +paid, by</p> + +<div class='lg-container-b c006'> + <div class='linegroup'> + <div class='group'> + <div class='line'><i>Your MAJESTY’s</i></div> + <div class='line'><i>Most Humble and</i></div> + <div class='line'><i>Most Obedient Subject</i>,</div> + </div> + <div class='group'> + <div class='line'>T. BURNET.</div> + </div> + </div> +</div> + +<div class='chapter'> + <h2 class='c007'>PREFACE TO THE READER.</h2> +</div> +<p class='c004'>I have not much to say to the +Reader in this Preface to the +Third Part of the Theory; seeing +it treats upon a Subject own’d by +all, and out of Dispute: <i>The +Conflagration of the World</i>. The Question +will be only about the Bounds and Limits of +the Conflagration, the Causes and the Manner +of it. These I have fixed, according to the +truest Measures I could take from Scripture, +and from Nature. I differ, I believe, from the +common Sentiment in this, that, in following +<abbr title='Saint'>St.</abbr> <i>Peter</i>’s Philosophy, I suppose, that the +burning of the Earth, will be a true Liquefaction +or Dissolution of it, as to the exterior +Region. And that this lays a Foundation for +<i>new Heavens</i> and a <i>new Earth</i>; which seems +to me as plain a Doctrine in Christian Religion, +as the Conflagration itself.</p> + +<p class='c005'>I have endeavour’d to propose an intelligible +Way, whereby the Earth may be consum’d +by Fire. But if any one can propose +another, more probable, and more consistent, I +will be the first Man that shall give him +Thanks for this Discovery. He that loves +Truth for its own sake, is willing to receive +it from any Hand; as he that truly loves his +Country, is glad of a Victory over the Enemy, +whether himself, or any other, has the +Glory of it. I need not repeat here, what I +have already said upon several Occasions, that +’tis the Substance of this Theory, whether in +this Part, or in other Parts, that I mainly regard +and depend upon: Being willing to suppose, +that many single Explications and Particularities +may be rectified, upon farther Thoughts, +and clearer Light. I know our best Writings, in +this Life, are but <i>Essays</i>, which we leave to Posterity +to review and correct.</p> + +<p class='c005'>As to the Style, I always endeavour to express +myself in a plain and perspicuous manner; +that the Reader may not lose Time, nor +wait too long, to know my Meaning. To +give an Attendant quick Dispatch, is a Civility, +whether you do his Business or no. I would +not willingly give any one the Trouble of +reading a Period twice over, to know the +Sense of it; lest, when he comes to know it, he +should not think it a Recompence for his Pains. +Whereas, on the contrary, if you are easy to your +Reader, he will certainly make you an Allowance +for it, in his Censure.</p> + +<p class='c005'>You must not think it strange however, +that the Author sometimes, in meditating upon +this Subject, is warm in his Thoughts and Expressions. +For to see a World perishing in +Flames, Rocks melting, the Earth trembling, +and an Host of Angels in the Clouds, one must +be very much a Stoick, to be a cold and unconcerned +Spectator of all this. And when +we are mov’d ourselves, our Words will have +a Tincture of those Passions which we feel. +Besides, in moral Reflections which are design’d +for Use, there must be some Heat, as +well as dry Reason, to inspire this cold Clod of +Clay, this dull Body of Earth, which we carry +about with us; and you must soften and +pierce that Crust, before you can come at +the Soul. But especially when Things future +are to be represented, you cannot use too +strong Colours, if you would give them Life, +and make them appear present to the Mind. +Farewel.</p> +<div class='chapter'> + <h2 class='c007'>CONTENTS OF THE CHAPTERS.</h2> +</div> + +<p class='c004'>The <span class='sc'>Third Book</span>.</p> + +<p class='c005'>CHAP. <abbr title='one'>I.</abbr></p> + +<p class='c005'><i>The Introduction; with the Contents and Order +of this Treatise</i> ... <a href='#Page_1'>1</a></p> + +<p class='c005'>CHAP. <abbr title='two'>II.</abbr></p> + +<p class='c005'><i>The true State of the Question is propos’d. ’Tis +the general Doctrine of the Antients, That the present +World, or the present Frame of Nature, is mutable +and perishable; to which the sacred Books agree: +And natural Reason can alledge nothing against it</i> ... <a href='#Page_7'>7</a></p> + +<p class='c005'>CHAP. <abbr title='three'>III.</abbr></p> + +<p class='c005'><i>That the World will be destroyed by Fire, is the +Doctrine of the Antients; especially of the Stoicks. +That the same Doctrine is more antient than the +Greeks, and deriv’d from the Barbarick Philosophy; +and that probably from Noah, the Father of all traditionary +Learning. The same Doctrine expresly authorized +by Revelation, and inrolled into the Sacred +Canon</i> ... <a href='#Page_19'>19</a></p> + +<p class='c005'>CHAP. <abbr title='four'>IV.</abbr></p> + +<p class='c005'><i>Concerning the time of the Conflagration, and the +End of the World. What the Astronomers say upon +this Subject, and upon what they ground their Calculations. +The true Notion of the Great Year, or of +the Platonick Year, stated and explain’d</i> ... <a href='#Page_35'>35</a></p> + +<p class='c005'>CHAP. <abbr title='five'>V.</abbr></p> + +<p class='c005'><i>Concerning Prophecies that determine the End of +the World; Of what Order soever, Prophane or +Sacred, Jewish or Christian. That no certain Judgment +can be made from any of them, at what Distance +we are from the Conflagration</i> ... <a href='#Page_45'>45</a></p> + +<p class='c005'>CHAP. <abbr title='six'>VI.</abbr></p> + +<p class='c005'><i>Concerning the Causes of the Conflagration. The +Difficulty of conceiving how this Earth can be set on +Fire. With a general Answer to that Difficulty. +Two suppos’d Causes of the Conflagration, by the Sun’s +drawing nearer to the Earth, or the Earth’s throwing +out the central Fire, examin’d and rejected</i> ... <a href='#Page_60'>60</a></p> + +<p class='c005'>CHAP. <abbr title='seven'>VII.</abbr></p> + +<p class='c005'><i>The true Bounds of the last Fire, and how far it is +Fatal. The natural Causes and Materials of it, +cast into three Ranks. First, Such as are exterior +and visible upon Earth, where the Volcano’s of this +Earth, and their Effects, are consider’d. Secondly, +Such Materials as are within the Earth. Thirdly, +Such as are in the Air</i> ... <a href='#Page_73'>73</a></p> + +<p class='c005'>CHAP. <abbr title='eight'>VIII.</abbr></p> + +<p class='c005'><i>Some new Dispositions towards the Conflagration, +as to the Matter, Form, and Situation of the Earth. +Concerning miraculous Causes, and how far the Ministry +of Angels may be engaged in this Work</i> ... <a href='#Page_92'>92</a></p> + +<p class='c005'>CHAP. <abbr title='nine'>IX.</abbr></p> + +<p class='c005'><i>How the Sea will be diminish’d and consum’d. +How the Rocks and Mountains will be thrown down +and melted, and the whole exterior Frame of the Earth +dissolv’d into a Deluge of Fire</i> ... <a href='#Page_104'>104</a></p> + +<p class='c005'>CHAP. <abbr title='ten'>X.</abbr></p> + +<p class='c005'><i>Concerning the Beginning and Progress of the +Conflagration, what Part of the Earth will first be +burnt. The Manner of the future Destruction of Rome, +according to the Prophetical Indications. The last +State and Consummation of the general Fire</i> ... <a href='#Page_117'>117</a></p> + +<p class='c005'>CHAP. <abbr title='eleven'>XI.</abbr></p> + +<p class='c005'><i>An Account of these extraordinary Phænomena +and Wonders in Nature, that, according to Scripture, +will precede the Coming of Christ, and the Conflagration +of the World</i> ... <a href='#Page_130'>130</a></p> + +<p class='c005'>CHAP. <abbr title='twelve'>XII.</abbr></p> + +<p class='c005'><i>An imperfect Description of the Coming of our Saviour, +and of the World on Fire</i> ... <a href='#Page_143'>143</a></p> + +<p class='c005'><i>The Conclusion</i> ... <a href='#Page_160'>160</a></p> + +<p class='c004'>The FOURTH BOOK.</p> + +<p class='c005'>CHAP. <abbr title='one'>I.</abbr></p> + +<p class='c005'><i>The Introduction; that the World will not be +annihilated in the last Fire. That we are to +expect, according to Scripture, and the Christian +Doctrine, new Heavens and a new Earth, when these +are dissolved or burnt up</i> ... <a href='#Page_184'>184</a></p> + +<p class='c005'>CHAP. <abbr title='two'>II.</abbr></p> + +<p class='c005'><i>The Birth of the new Heavens and the new Earth, +from the second Chaos, or the Remains of the old +World. The Form, Order, and Qualities of the new +Earth, according to Reason and Scripture</i> ... <a href='#Page_191'>191</a></p> + +<p class='c005'>CHAP. <abbr title='three'>III.</abbr></p> + +<p class='c005'><i>Concerning the Inhabitants of the new Earth. That +natural Reason cannot determine this Point. That, +according to Scripture, the Sons of the first Resurrection, +or the Heirs of the Millennium, are to be the +Inhabitants of the new Earth: The Testimony of the +Philosophers, and of the Christian Fathers, for the +Renovation of the World. The first Proposition laid +down</i> ... <a href='#Page_201'>201</a></p> + +<p class='c005'>CHAP. <abbr title='four'>IV.</abbr></p> + +<p class='c005'><i>The Proof of a Millennium, or of a blessed Age to +come, from Scripture. A View of the Apocalypse, +and of the Prophecies of Daniel, in reference to this +Kingdom of Christ, and of his Saints</i> ... <a href='#Page_213'>213</a></p> + +<p class='c005'>CHAP. <abbr title='five'>V.</abbr></p> + +<p class='c005'><i>A View of other Places of Scripture, concerning +the Millennium, or future Kingdom of Christ. In +what Sense all the Prophets have born Testimony +concerning it</i> ... <a href='#Page_229'>229</a></p> + +<p class='c005'>CHAP. <abbr title='six'>VI.</abbr></p> + +<p class='c005'><i>The Sense and Testimony of the Primitive Church, +concerning the Millennium, or future Kingdom of +Christ; from the Times of the Apostles, to the Nicene +Council. The second Proposition laid down, when, by +what Means, and for what Reasons, that Doctrine +was afterwards neglected or discountenanc’d</i> ... <a href='#Page_246'>246</a></p> + +<p class='c005'>CHAP. <abbr title='seven'>VII.</abbr></p> + +<p class='c005'><i>The true State of the Millennium, according to +Characters taken from Scripture. Some Mistakes +concerning it rectified</i> ... <a href='#Page_260'>260</a></p> + +<p class='c005'>CHAP. <abbr title='eight'>VIII.</abbr></p> + +<p class='c005'><i>The third Proposition laid down, concerning the +Time and Place of the Millennium. Several Arguments +us’d to prove, that it cannot be till after the +Conflagration; and that the new Heavens and new +Earth, are the true Seat of the blessed Millennium</i> ... <a href='#Page_269'>269</a></p> + +<p class='c005'>CHAP. <abbr title='nine'>IX.</abbr></p> + +<p class='c005'><i>The chief Employment of the Millennium DEVOTION +and CONTEMPLATION</i> ... <a href='#Page_287'>287</a></p> + +<p class='c005'>CHAP. <abbr title='ten'>X.</abbr></p> + +<p class='c005'><i>Objections against the Millennium answer’d. With +some Conjectures concerning the State of Things after +the Millennium: And what will be the final Consummation +of this World</i> ... <a href='#Page_305'>305</a></p> + +<div class='nf-center-c1'> +<div class='nf-center c002'> + <div><span class='pageno' id='Page_1'>1</span>THE THEORY OF THE EARTH.</div> + </div> +</div> + +<div class='chapter'> + <h2 class='c008'>BOOK <abbr title='three'> III. </abbr> <br> Concerning the <span class='sc'>Conflagration</span>.</h2> +</div> +<h3 class='c009'>CHAP. <abbr title='one'>I.</abbr> <br> The <span class='sc'>Introduction</span>: <br> <i>With the Contents and Order of this Work.</i></h3> +<p class='c004'>Seeing Providence hath planted in all +Men a natural Desire and Curiosity +of knowing Things to come; and +such Things especially, as concern +our particular Happiness, or the general +Fate of Mankind; This Treatise may, in +both respects, hope for a favourable Reception +<span class='pageno' id='Page_2'>2</span>amongst inquisitive Persons; seeing the Design +of it is, to give an Account of the greatest Revolutions +of Nature that are expected in future Ages: +and in the first Place, of the <i>Conflagration of the +World</i>. In which universal Calamity, when all +Nature suffers, every Man’s particular Concern +must needs be involved.</p> + +<p class='c005'>We see with what Eagerness Men pry into the +Stars, to see if they can read there the Death of +a King, or the Fall of an Empire: ’Tis not the +fate of any single Prince or Potentate, that we +calculate, but of all Mankind: Nor of this or that +particular Kingdom or Empire, but of the whole +Earth. Our Enquiries must reach to that great +Period of Nature, when all Things are to be dissolv’d; +both Human Affairs, and the Stage whereon +they are acted; when the Heavens and the +Earth will pass away, and the Elements melt +with fervent Heat. We desire, if possible, to +know what will be the Face of that Day, that +great and terrible Day! when the Regions of +the Air will be nothing but mingled Flame and +Smoke, and the habitable Earth turn’d into a +Sea of molten Fire.</p> + +<p class='c005'>But we must not leave the World in this Disorder +and Confusion, without examining what +will be the Issue and Consequences of it. Whether +this will be the End of all Things, and Nature, +by a sad Fate, lie eternally dissolv’d and +desolate in this manner? or, Whether we may +hope for a Restoration: <i>New Heavens</i> and a +<i>New Earth</i>, which the Holy Writings make +mention of, more pure and perfect than the former? +<span class='pageno' id='Page_3'>3</span>As if this was but as a <i>Refiner’s Fire</i>, to +purge out the Dross and coarser Parts, and then +cast the Mass again into a new and better Mould. +These Things, with God’s Assistance, shall be +matter of our present Enquiry: These make the +general Subject of this Treatise, and of the remaining +Parts of this <i>Theory</i> of the Earth. Which +now, you see, begins to be a kind of Prophecy +or Prognostication of Things to come, as it hath +been hitherto an History of Things past; of +such States and Changes as Nature hath already +undergone. And if that Account which we have +given of the Origin of the Earth, its first and +Paradisaical Form, and the Dissolution of it at +the universal Deluge, appear fair and reasonable; +the second Dissolution by Fire, and the Renovation +of it out of a second Chaos, I hope, will +be deduc’d from as clear Grounds and Suppositions. +And Scripture it self will be a more visible +Guide to us in these following Parts of the +Theory, than it was in the former. In the mean +Time, I take occasion to declare here again, as I +have done heretofore, That neither this, nor any +other great Revolutions of Nature, are brought +to pass, by Causes purely natural, without the +Conduct of a particular Providence. And ’tis +the sacred Books of Scripture that are the Records +of this Providence, both as to Times past, and +Times to come; as to all the signal Changes, +either of the natural World, or of Mankind, +and the different Oeconomies of Religion. In +which respects, these Books, tho’ they did not +contain a moral Law, would, notwithstanding, be, +<span class='pageno' id='Page_4'>4</span>as the most mystical, so also the most valuable +Books in the World.</p> + +<p class='c005'>This Treatise, you see, will consist of Two +Parts: The former whereof is to give an Account +of the <i>Conflagration</i>; and the latter, of the +<i>New Heavens</i>, and <i>New Earth</i> following upon +it; together with the State of Mankind in those +new Habitations. As to the Conflagration, we +<i>first</i> enquire, What the Antients thought concerning +the present Frame of this World: Whether +it was to perish or no: Whether to be destroyed, +or to stand eternally in this Posture. Then, in +what Manner they thought it would be destroy’d: +By what Force or Violence: Whether +by Fire or other ways. And with these Opinions +of the Antients we will compare the Doctrine +of the Prophets and Apostles, to discover and +confirm the Truth of them. In the <i>second Place</i>, +We will examine, What Calculations or Conjectures +have been made concerning the Time of +this great Catastrophe, or of the End of this +World: Whether that Period be definable or +no; and whether by natural Arguments, or by +Prophecies. <i>Thirdly</i>, We will consider the Signs +of the approaching Conflagration: Whether such +as will be in Nature, or in the State of human +Affairs; but especially such as are taken notice +of, and recorded, in Scripture. <i>Fourthly</i>, Which +is the principal Point, and yet that wherein +the Antients have been most silent, <i>What Causes</i> +there are in Nature, what Preparations, for this +Conflagration: Where are the Seeds of this +universal Fire, or Fuel sufficient for the Nourishing +<span class='pageno' id='Page_5'>5</span>of it? <i>Lastly</i>, In what Order, and by what +Degrees, the Conflagration will proceed: In +what Manner the Frame of the Earth will be +dissolv’d; and what will be the dreadful Countenance +of a <i>burning World</i>.</p> + +<p class='c005'>These Heads are set down more fully in the +Arguments of each Chapter; and seem to be +sufficient for the Explication of this whole Matter: +Taking in some additional Discourses, which, +in pursuing these Heads, enter of their own accord, +and make the Work more even and intire. +In the Second Part, we restore the World that +we had destroy’d: Build New Heavens and a +New Earth, <i>wherein Righteousness shall dwell</i>. +Establish that new Order of Things, which is so +often celebrated by the Prophets: A Kingdom +of Peace and of Justice, where the Enemy of +Mankind shall be bound, and the Prince of Peace +shall rule. A Paradise without a Serpent, and +a Tree of Knowledge, not to wound, but to heal +the Nations: Where will be neither <i>Curse</i>, nor +<i>Pain</i>, nor <i>Death</i>, nor <i>Disease</i>: Where all +Things are new, all Things are more perfect, both +the World it self, and its Inhabitants: Where +the First-born from the Dead, have the First-fruits +of Glory.</p> + +<p class='c005'>We dote upon this present World, and the Enjoyments +of it: And ’tis not without Pain, and +Fear, and Reluctancy, that we are torn from +them; as if our Hopes lay all within the Compass +of this Life. Yet, I know not by what good +Fate, my Thoughts have been always fix’d upon +Things to come, more than upon Things present. +<span class='pageno' id='Page_6'>6</span>These I know, by certain Experience, to be but +Trifles; and if there be nothing more considerable +to come, the whole Being of Man is no better +than a Trifle. But there is Room enough before +us in that we call <i>Eternity</i>, for great and noble +Scenes; and the Mind of Man feels itself lessen’d +and straiten’d in this low and narrow State; wishes +and waits to see something greater. And if it +could discern another World a coming, on this +side Eternal Life: a beginning Glory, the best +that Earth can bear, it would be a kind of Immortality +to enjoy that Prospect before-hand. +To see, when this Theatre is dissolv’d, where +we shall act next, and what Parts; what Saints +and Heroes, if I may so say, will appear upon +that Stage; and with what Lustre and Excellency: +How easy would it be, under a View +of these Futurities, to despise the little Pomps +and Honours, and the Momentary Pleasures of +a mortal Life? But I proceed to our Subject.</p> +<div> + <span class='pageno' id='Page_7'>7</span> + <h3 class='c010'>CHAP. <abbr title='two'>II</abbr> <br> <i>The true State of the Question is propos’d.</i></h3> +</div> +<p class='c011'><i>’Tis the general Doctrine of the Antients, that +the present World, or the present Frame of +Nature, is mutable and perishable: To which +the Sacred Books agree; and natural Reason +can alledge nothing against it.</i></p> +<p class='c004'>When we speak of the End or Destruction +of the World, whether by Fire +or otherwise, ’tis not to be imagin’d that we +understand this of the <i>Great Universe</i>; Sun, +Moon, and Stars, and the highest Heavens; +as if these were to perish or be destroy’d some +few Years hence, whether by Fire or any other +Way. This Question is only to be understood +of the <i>sublunary World</i>, of this Earth and +its Furniture; which had its Original about Six +thousand Years ago, according to the History +of <i>Moses</i>; and hath once already been destroyed, +when the Exterior Region of it broke, and +the Abyss, issuing forth, as out of a Womb, overflow’d +all the habitable Earth, <i><abbr title='Genesis'>Gen.</abbr> <abbr title='seven'>vii.</abbr> 17.</i> <i>Job +<abbr title='thirty-eight'>xxxviii.</abbr> 8.</i> The next Deluge is that of Fire; which +will have the same Bounds, and overflow the +Surface of the Earth, much what in the same +Manner. But the Cœlestial Regions, where +the Stars and Angels inhabit, are not concerned +in this Fate: Those are not made of combustible +Matter; nor, if they were, could our +<span class='pageno' id='Page_8'>8</span>Flames reach them. Possibly those Bodies may +have Changes and Revolutions peculiar to themselves, +but in Ways unknown to us, and after long +and unknown Periods of Time. Therefore, when +we speak of the Conflagration of the World, these +have no Concern in the Question; nor any other +Part of the Universe, than the Earth and its Dependances. +As will evidently appear when we +come to explain the Manner and Causes of the +Conflagration.</p> + +<p class='c005'>And as this Conflagration can extend no farther +than to the Earth and its Elements, so neither can +it destroy the Matter of the Earth; but only the +Form and Fashion of it, as it is an habitable World. +Neither Fire, nor any natural Agent, can destroy +Matter, that is, reduce it to nothing: It may alter +the Modes and Qualities of it, but the Substance +will always remain. And accordingly the Apostle, +when he speaks of the Mutability of this World, +says only, <i>The Figure</i> or Fashion of <i>this World +passes away</i>, <i>1 <abbr title='Corinthians'>Cor.</abbr> <abbr title='seven'>vii.</abbr> 31.</i> This Structure of the +Earth and Disposition of the Elements; and all +the <i>Works</i> of the Earth, as <abbr title='Saint'>St.</abbr> <i>Peter</i> says, <i>2 +Epist. <abbr title='three'>iii.</abbr></i> all its natural Productions, and all the +Works of Art or human Industry; these will +perish, be melted or torn in Pieces by the Fire; +but without an Annihilation of the Matter, any +more than in the former Deluge. And this will +be farther prov’d and illustrated in the Beginning +of the following Books.</p> + +<p class='c005'>The Question being thus stated, we are next to +consider the Sense of Antiquity upon these two +Points: First, Whether this sublunary World is +<span class='pageno' id='Page_9'>9</span>mutable and perishable: Secondly, By the Force +and Action of what Causes, and in what Manner, +it will perish; whether by Fire, or otherwise. +<i>Aristotle</i> is very irregular in his Sentiments about +the State of the World; he allows it neither Beginning +nor Ending, Rise nor Fall; but wou’d have +it eternal and immutable. And this he understands, +not only of the great Universe, but of this sublunary +World, this Earth which we inhabit; +wherein he will not admit there ever have been, +or ever will be, either general Deluges or Conflagrations. +And, as if he was ambitious to be +thought singular in his Opinion about the Eternity +of the World, he says, <i>All</i> the <i>Antients</i> +before him, gave some Beginning or Origin to +the World; but were not, indeed, so unanimous +as to its future Fate: Some believing it immutable, +or, as the Philosophers call it, incorruptible; +others, That it had its fatal Times and Periods, +as lesser Bodies have; and a Term of Age +prefix’d to it by Providence.</p> + +<p class='c005'>But before we examine this Point any farther, +it will be necessary to reflect upon that which +we noted before, an Ambiguity in the Use of the +Word <i>World</i>, which gives frequent Occasion of +Mistakes in reading the Ancients: When that +which they speak of the <i>great Universe</i>, we +apply to the <i>sublunary World</i>: Or, on the contrary, +what they speak of this Earth, we extend +to the whole Universe. And if some of +them, besides <i>Aristotle</i>, made the World incorruptible, +they might mean that of the <i>great +Universe</i>, which they thought would never be +<span class='pageno' id='Page_10'>10</span>dissolv’d or perish as to its Mass and Bulk: But +single Parts and Points of it (and our Earth is +no more) may be variously transform’d, and +made habitable and unhabitable, according to +certain Periods of Time, without any Prejudice +to their Philosophy. So <i>Plato</i>, for Instance, +thinks this World will have no Dissolution: For, +being a Work so beautiful and noble, the Goodness +of God, he says, will always preserve it. It is +most reasonable to understand this of the great +Universe; For, in our Earth, <i>Plato</i> himself admits +such Dissolutions as are made by general Deluges +and Conflagrations; and we contend for no +other. So likewise in other Authors, if they speak +of the Immortality of the World, you must observe +what World they apply it to; and whether +to the Matter or the Form of it: And if you remember +that our Discourse proceeds only upon the +sublunary World, and the Dissolution of its Form, +you will find little in Antiquity contrary to this +Doctrine. I always except <i>Aristotle</i> (who allow’d +of no Providence in this inferior World) +and some <i>Pythagoreans</i> falsly so call’d, being either +fictitious Authors, or Apostates from the Doctrine +of their Master. These being excepted, upon +a View of the rest, you will find very few Dissenters +from this general Doctrine.</p> + +<p class='c005'><i>Plato</i>’s Argument against the Dissolution of +the World, from the Goodness and Wisdom of +God, would not be altogether unreasonable, +tho’ apply’d to this Earth, if it was so to be dissolv’d, +as never to be restor’d again. But we +expect <i>New Heavens</i> and a <i>New Earth</i>, upon +<span class='pageno' id='Page_11'>11</span>the Dissolution of these; better in all Respects, +more commodious, and more beautiful. And +the several Perfections of the Divine Nature, +Wisdom, Power, Goodness, Justice, Sanctity, +cannot be so well display’d and exemplify’d in +any one single State of Nature, as in a Succession +of States, fitted to receive one another according +to the Dispositions of the moral World, +and the Order of Divine Providence. Wherefore, +<i>Plato</i>’s Argument from the Divine Attributes, +all Things consider’d, doth rather prove +a Succession of Worlds, than that one single +World should remain the same throughout all +Ages, without Change or Variation. Next to +the <i>Platonists</i>, the <i>Stoicks</i> were most considerable +in Matters relating to Morality and +Providence: And their Opinion, in this Case, is +well known; they being look’d upon by the Moderns, +as the principal Authors of the Doctrine +of the <i>Conflagration</i>. Nor is it less known that +the School of <i>Democritus</i> and <i>Epicurus</i>, made +all their Worlds subject to Dissolution; and by +a new Concourse of Atoms restor’d them again. +Lastly, The <i>Ionick</i> philosophers, who had <i>Thales</i> +for their Master, and were the first Naturalists +amongst the <i>Greeks</i>, taught the same Doctrine. +We have, indeed, but an imperfect Account left +us of this Sect, and ’tis great Pity; for as it was +one of the most antient, so it seems to have +been one of the most considerable amongst +the <i>Greeks</i> for Natural Philosophy. In those +Remains which <i>Diogenes Laertius</i> hath preserv’d, +of <i>Anaxagoras</i>, <i>Anaximenes</i>, <i>Archelaus</i>, +<span class='pageno' id='Page_12'>12</span>&c. all great Men in their Time; we find +that they treated much of the Origin of the +World, and had many extraordinary Notions about +it, which come lame and defective to us. The +Doctrine of their Founder, <i>Thales</i>, which made +all Things to consist of Water, seems to have a great +Resemblance to the Doctrine of <i>Moses</i> and <abbr title='Saint'>St.</abbr> <i>Peter</i> +about the Constitution of the first Heavens +and Earth, <i><abbr title='Genesis'>Gen.</abbr> <abbr title='one'>i.</abbr></i> <i>2 Pet. <abbr title='two'>ii.</abbr> 5.</i> But there is little +in <i>Laertius</i>, what their Opinion was about the Dissolution +of the World; other Authors inform us +more of that. <i>Stobæus</i>, <i>Ecl. Phys. <abbr class='spell'>l.</abbr> 1. <abbr class='spell'>c.</abbr> 24</i>, joins +them with <i>Leucippus</i> and the <i>Epicureans</i>: <i>Simplicius</i> +with <i>Heraclitus</i>, and the <i>Stoicks</i>, in this Doctrine +about the Corruptibility of the World. So +that all the Schools of the <i>Greek</i> Philosophers, as +we noted before, were unanimous in this Point, +excepting the <i>Peripateticks</i>; whose Master, <i>Aristotle</i>, +had neither Modesty enough to follow +the Doctrine of his Predecessors, nor Wit enough +to invent any Thing better.</p> + +<p class='c005'>Besides these Sects of Philosophers, there +were Theologers amongst the <i>Greeks</i>, more +Antient than these Sects, and more Mystical. +<i>Aristotle</i> often distinguisheth the <i>Naturalists</i>, +and the <i>Theologues</i>, Οἱ φυσικοὶ, οἱ θεόλογοι. Such +were <i>Orpheus</i> and his Followers, who had more +of the antient Oriental Learning, than the succeeding +Philosophers. But they writ their Philosophy, +or Theology rather, Mythologically +and Poetically, in Parables and Allegories, that +needed an Interpretation. All these Theologers +supposed the Earth to rise from a Chaos; and as +<span class='pageno' id='Page_13'>13</span>they said that <i>Love</i> was the Principle at first, +that united the loose and severed Elements, and +formed them into an habitable World; so they +supposed that if <i>Strife</i> or <i>Contention</i> prevail’d, +that would again dissolve and disunite them, and +reduce Things into a Chaos; such as the Earth +will be in, upon the Conflagration. And it farther +appears, that both these Orders of the Learned +in <i>Greece</i>, suppos’d this present Frame of Nature +might perish, by their Doctrine of <i>Periodical +Revolutions</i>, or of the Renovation of the +World after certain Periods of Time; which +was a Doctrine common amongst the Learned +<i>Greeks</i>, and received by them from the ancient +Barbarick Nations: As will appear more at +large in the following Book, <i><a href='#chap-4-3'>Ch. 3</a>.</i> In the mean +Time we may observe, that <i>Origen</i> in answering +<i>Celsus</i>, <i>Lib. 9.</i> about the Point of the Resurrection, +tells him, That Doctrine ought not +to appear so strange or ridiculous to him, seeing +their own Authors did believe and teach +the <i>Renovation of the World</i>, after certain Ages +or Periods. And the Truth is, this Renovation +of the World, rightly stated, is the same Thing +with the <i>First Resurrection</i> of the Christians. +And as to the second and general Resurrection, +when the Righteous shall have Cœlestial Bodies; +’tis well known, that the <i>Platonists</i> and +<i>Pythagoreans</i> cloathed the Soul with a Cœlestial +Body, or, in their Language, an Æthereal Vehicle, +as her last Beatitude or Glorification. +So that <i>Origen</i> might very justly tell his Adversary, +he had no Reason to ridicule the Christian +<span class='pageno' id='Page_14'>14</span>Doctrine of the Resurrection, seeing their +own Authors had the main Strokes of it in their +Traditionary Learning.</p> + +<p class='c005'>I will only add one Remark more, before we +leave this Subject, to prevent a Mistake in the +Word <i>Immortal</i> or <i>Immortality</i>, when applied +to the World. As I told you before, the Equivocation +that was in that Term <i>World</i>, it being +us’d sometimes for the whole Universe, sometimes +for this inferior Part of it where we live; +so likewise we must observe, that when this +inferior World is said to be <i>Immortal</i>, by the +Philosophers, as sometimes it is, that commonly +is not meant of any single State of Nature, +or any single World, but of a Succession of +Worlds, consequent one upon another. As a +Family may be said Immortal, not in any single +Person, but in a Succession of Heirs. So as, +many Times, when the Ancients mention the +Immortality of the World, they do not thereby +exclude the Dissolution or Renovation of it; +but suppose a Vicissitude, or Series of Worlds +succeeding one another. This Observation is +not mine, but was long since made by <i>Simplicius</i>, +<i>Stobæus</i>, and others, who tell us in what +Sense some of those Philosophers who allowed the +World to be perishable, did yet affirm it to be +immortal: Namely, by successive Renovations.</p> + +<p class='c005'>Thus much is sufficient to shew the Sense and +Judgment of Antiquity, as to the Changeableness +or Perpetuity of the World. But ancient Learning +is like ancient Medals, more esteem’d for their +Rarity, than their real Use; unless the Authority +<span class='pageno' id='Page_15'>15</span>of a Prince make them currant: So neither will +these Testimonies be of any great Effect, unless +they be made good and valuable by the Authority +of Scripture. We must therefore add the Testimonies +of the Prophets and Apostles, to these of the +<i>Greeks</i> and <i>Barbarians</i>, that the Evidence may be +full and undeniable. That the Heavens and +the Earth will perish, or be chang’d into another +Form, is, sometimes, plainly express’d, sometimes +suppos’d and alluded to in Scripture. The +Prophet <i>David</i>’s Testimony is express, both for +the Beginning and Ending of the World: In +<i><abbr title='Psalms'>Psal.</abbr> <abbr title='a hundred and two'>cii.</abbr> <abbr title='verse'>ver.</abbr> 25, 26, 27</i>. <i>Of old hast thou +laid the Foundation of the Earth, and the Heavens +are the Work of thy Hands. They shall +perish, but thou shalt endure: Yea, all of them +shall wax old like a Garment; as a Vesture shalt +thou change them, and they shall be changed. +But thou art the same, and thy Years shall have +no End.</i> The Prophet <i>Isaiah</i>’s Testimony is no less +express, to the same Purpose, <i><abbr title='chapter'>ch.</abbr> <abbr title='fifty-one'>li.</abbr> 6.</i> <i>Lift up +your Eyes to the Heavens, and look upon the +Earth beneath: For the Heavens shall vanish +away like Smoke, and the Earth shall wax old +like a Garment, and they that dwell therein shall +die in like Manner.</i> These Texts are plain and +explicit; and in Allusion to this Day of the +Lord, and this Destruction of the World, the +same Prophet often useth Phrases that relate to +it: As the <i>Concussion of the Heavens and the +Earth, <abbr title='Isaiah'>Isa.</abbr> <abbr title='thirteen'>xiii.</abbr> 13.</i> The <i>shaking of the Foundations +of the World, <abbr title='chapter'>ch.</abbr> <abbr title='twenty-four'>xxiv.</abbr> 18, 19.</i> The <i>Dissolution +of the Host of Heaven, <abbr title='chapter'>ch.</abbr> <abbr title='thirty-four'>xxxiv.</abbr> 4.</i> And +<span class='pageno' id='Page_16'>16</span>our Sacred Writers have Expressions of the +like Force, and relating to the same Effect: As +the <i>Hills melting like Wax, at the Presence of +the Lord, <abbr title='Psalms'>Psal.</abbr> <abbr title='ninety-seven'>xcvii.</abbr> 5.</i> Shattering <i>once more</i> all +the Parts of the Creation, <i><abbr title='Haggai'>Hagg.</abbr> <abbr title='two'>ii.</abbr> 6.</i> <i>Overturning +the Mountains, and making the Pillars +of the Earth to tremble, Job <abbr title='nine'>ix.</abbr> 5, 6.</i> If you +reflect upon the Explication given of the Deluge, +in the first Part of this Theory, and attend +to the Manner of the Conflagration, as it will +be explain’d in the Sequel of this Discourse, you +will see the Justness and Fitness of these Expressions: +That they are not Poetical Hyperboles, or +random Expressions of great and terrible Things +in general, but a true Account of what hath +been, or will be, at that great Day of the Lord. +’Tis true, the Prophets sometimes use such like Expressions +figuratively, for Commotion in States +and Kingdoms, but that is only by way of Metaphor +and Accommodation; the true Basis they +stand upon, is, That Ruin, Overthrow, and Dissolution +of the Natural World, which was once +at the Deluge, and will be again, after another +Manner, at the general Conflagration.</p> + +<p class='c005'>As to the New Testament, our Saviour says, +<i>Heaven and Earth shall pass away, but his Words +shall not pass away, Mat. <abbr title='twenty-four'>xxiv.</abbr> 35.</i> <abbr title='Saint'>St.</abbr> <i>Paul</i> says, +the <i>Scheme of this World</i>; the Fashion, Form, +and Composition of it, <i>passeth away, 1 <abbr title='Corinthians'>Cor.</abbr> <abbr title='seven'>vii.</abbr> +31.</i> And when mention is made of <i>New Heavens</i> +and a <i>New Earth</i>, which both the Prophet +<i>Isaiah</i>, <i><abbr title='Isaiah'>Isa.</abbr> <abbr title='sixty-five'>lxv.</abbr> 17. & <abbr title='sixty-six'>lxvi.</abbr> 22.</i> and the +Apostles <abbr title='Saint'>St.</abbr> <i>Peter</i> and <abbr title='Saint'>St.</abbr> <i>John</i>, <i>Rev. <abbr title='twenty-one'>xxi.</abbr> 1.</i> <i>2 Pet.</i> +<span class='pageno' id='Page_17'>17</span><i><abbr title='three'>iii.</abbr> 13.</i> mention, ’tis plainly imply’d, that the +Old ones will be dissolv’d. The same Thing is +also imply’d, when our Saviour speaks of a +<i>Renascency</i>, or <i>Regeneration</i>, <i><abbr title='Matthew'>Mat.</abbr> <abbr title='nineteen'>xix.</abbr> 28.</i> and +<abbr title='Saint'>St.</abbr> <i>Peter</i>, of a <i>Restitution</i> of all Things, <i>Acts <abbr title='three'>iii.</abbr> +21.</i> For what is now, must be abolish’d, before +any former Order of Things can be restor’d +or reduced. In a Word, If there was nothing +in Scripture concerning this Subject, but that +Discourse of <abbr title='Saint'>St.</abbr> <i>Peter</i>’s, in his Second Epistle, +and Third Chapter, concerning the triple Order +and Successions of the Heavens and the Earth, +past, present, and to come; that alone would be +a Conviction, and Demonstration to me, that +this present World will be dissolv’d.</p> + +<p class='c005'>You will say, it may be, in the last Place, we +want still the Testimony of Natural Reason and +Philosophy, to make the Evidence complete. +I answer, ’tis enough if they be silent, and +have nothing to say to the contrary. Here are +Witnesses, Human and Divine, and if none +appear against them, we have no reason to refuse +their Testimony, or to distrust it. Philosophy +will very readily yield to this Doctrine, +that all material Compositions are dissolvable; +and she will not wonder to see that die, which +she had seen born: I mean this terrestrial +World. She stood upon the Chaos, and saw it +roll itself, with Difficulty, and after many +Strugglings, into the form of an habitable Earth: +And that Form she saw broken down again at +the Deluge; and can as little hope or expect, +now, as then, that it should be everlasting and +<span class='pageno' id='Page_18'>18</span>immutable. There would be nothing great +or considerable in this inferior World, if there +were not such Revolutions of Nature. The +Seasons of the Year, and the fresh Productions +of the Spring, are pretty in their Way; but +when the (<i>Annus Magnus</i>) <i>Great Year</i> comes +about, with a new Order of all Things, in the +Heavens, and on the Earth; and a new Dress of +Nature throughout all her Regions, far more +goodly and beautiful than the fairest Spring; +this gives a new Life to the Creation, and +shews the Greatness of its Author. Besides, +these fatal Catastrophes are always a Punishment +to degenerate Mankind, that are overwhelm’d +in the Ruins of these perishing Worlds. +And to make Nature herself execute the Divine +Vengeance against rebellious Creatures, +argues both the Power and Wisdom of that +Providence that governs all Things here below. +These Things Reason and Philosophy approve +of; but if you further require, that they should +shew a <i>Necessity</i> of this future Destruction of +the World, from <i>natural Causes</i>, with the +Time, and all other Circumstances of this Effect; +your Demands are unreasonable, seeing these +Things do not depend solely upon Nature. But +if you will content yourself to know what Dispositions +there are in Nature towards such a +Change; how it may begin, proceed, and be +consummate, under the Conduct of Providence, +be pleased to read the following Discourse, for +your further Satisfaction.</p> +<div> + <span class='pageno' id='Page_19'>19</span> + <h3 class='c010'>CHAP. <abbr title='three'>III.</abbr></h3> +</div> +<p class='c011'><i>That the World will be destroy’d by Fire, is the +Doctrine of the Ancients, especially of the +Stoicks. That the same Doctrine is more ancient +than the Greeks, and deriv’d from the +Barbarick Philosophy; and That probably +from Noah, the Father of all Traditionary +Learning. The same Doctrine expressly authorized +by Revelation, and inroll’d into the +Sacred Canon.</i></p> +<p class='c004'>That the present World, or the present +Frame of Nature, will be destroy’d, we +have already shewn. In what Manner this +Destruction will be, by what Force, or what +kind of Fate, must be our next Enquiry. The +Philosophers have always spoken of <i>Fire</i> and +<i>Water</i>, those Two unruly Elements, as the only +Causes that can destroy the World, and work +our Ruin; and accordingly, they say, all the +great and fatal Revolutions of Nature, either +past, or to come, depend upon the Violence of +these Two; when they get the Mastery, and +overwhelm all the rest, and the whole Earth, +in a Deluge, or Conflagration. But, as they +make these Two the destroying Elements, so +they also make them the purifying Elements. +And, accordingly in their Lustrations, or their +Rites and Ceremonies for purging Sin; Fire and +Water were chiefly made use of, both amongst +the <i>Romans</i>, <i>Greeks</i>, and <i>Barbarians</i>. And +when these Elements over-run the World, it is +<span class='pageno' id='Page_20'>20</span>not, they say, for a final Destruction of it, but to +purge Mankind, and Nature from their Impurities. +As for Purgation by Fire and Water, the Stile of +our Sacred Writings does very much accommodate +itself to that Sense; and the Holy Ghost, +who is the great Purifier of Souls, is compared in +his Operation upon us, and in our Regeneration, +to Fire or Water. And as for the external World, +<abbr title='Saint'>S.</abbr> <i>Peter</i>, <i>1 <abbr title='epistle'>Ep.</abbr> <abbr title='three'>iii.</abbr> 21.</i> makes the Flood to have been +a kind of <i>Baptizing</i> or Renovation of the World. +And <abbr title='Saint'>S.</abbr> <i>Paul</i>, <i>1 <abbr title='Corinthians'>Cor.</abbr> <abbr title='three'>iii.</abbr> 13.</i> and the Prophet <i>Malachi</i>, +<i><abbr title='chapter'>c.</abbr> <abbr title='three'>iii.</abbr> 2, 3.</i> makes the last Fire, to be a purging +and refining Fire. But to return to the Ancients.</p> + +<p class='c005'>The <i>Stoicks</i> especially, of all other Sects +amongst the <i>Greeks</i>, have preserved the Doctrine +of the Conflagration; and made it a considerable +Part of their Philosophy, and almost a Character +of their Order. This is a Thing so well known, +that I need not use any Citations to prove it. But +they cannot pretend to have been the first Authors +of it neither. For, besides that amongst +the <i>Greeks</i> themselves, <i>Heraclitus</i> and <i>Empedocles</i>, +more ancient than <i>Zeno</i>, the Master of the +<i>Stoicks</i>, taught this Doctrine; ’tis plainly a Branch +of the Barbarick Philosophy, and taken from +thence by the <i>Greeks</i>. For it is well known, that +the most ancient and mystick Learning amongst +the <i>Greeks</i>, was not originally their own, but +borrowed of the more Eastern Nations, by <i>Orpheus</i>, +<i>Pythagoras</i>, <i>Plato</i>, and many more, who +travell’d thither, and traded with the Priests for +Knowledge and Philosophy; and when they +got a competent Stock, returned home, and set +<span class='pageno' id='Page_21'>21</span>up a School, or a Sect, to instruct their Countrymen. +But before we pass to the Eastern Nations, +let us, if you please, compare the <i>Roman</i> Philosophy +upon this Subject, with that of the <i>Greeks</i>.</p> + +<p class='c005'>The <i>Romans</i> were a great People, that made +a Shew of Learning, but had little, in reality, +more than Words and Rhetorick. Their Curiosity +or Emulation in Philosophical Studies was +so little, that it did not make different Sects +and Schools amongst them, as amongst the +<i>Greeks</i>. I remember no Philosophers they had, +but such as <i>Tully</i>, <i>Seneca</i>, and some of their +Poets. And of these <i>Lucretius</i>, <i>Lucan</i>, and +<i>Ovid</i>, have spoken openly of the Conflagration. +<i>Ovid</i>’s Verses are well known,</p> + +<div class='lg-container-b c006'> + <div class='linegroup'> + <div class='group'> + <div class='line'><i>Esse quoque in fatis reminiscitur, affore tempus,</i></div> + <div class='line'><i>Quo mare, quo tellus, correptaque regia Cœli</i></div> + <div class='line'><i>Ardeat, & mundi moles operosa laboret.</i></div> + </div> + <div class='group'> + <div class='line'><i>A Time decreed by Fate, at length will come,</i></div> + <div class='line'><i>When Heavens, and Earth, and Seas, shall have their Doom;</i></div> + <div class='line'><i>A fiery Doom: And Nature’s mighty Frame,</i></div> + <div class='line'><i>Shall break, and be dissolv’d into a Flame.</i></div> + </div> + </div> +</div> + +<p class='c012'>We see <i>Tully</i>’s Sense upon this Matter, in <i>Scipio</i>’s +<i>Dream</i>. When the old Man speaks to his +Nephew <i>Africanus</i>, and shews him from the +Clouds, this Spot of Earth, where we live; he +tells him, tho’ our Actions should be great, and +Fortune favour them with Success, yet there wou’d +be no Room for any lasting Glory in this World; +<span class='pageno' id='Page_22'>22</span>for the World itself, is transient and fugitive. +And a Deluge, or a Conflagration, which necessarily +happen after certain Periods of Time, will +sweep away all Records of human Actions. As +for <i>Seneca</i>, he being a profess’d <i>Stoick</i>, we need +not doubt of his Opinion in this Point. We may +add here, if you please, the <i>Sybelline Verses</i>, which +were kept, with great Religion, in the Capitol +at <i>Rome</i>, and consulted with much Ceremony +upon solemn Occasions. These <i>Sybils</i>, were +the Prophetesses of the <i>Gentiles</i>; and tho’ their +Writings now have many spurious Additions, yet +none doubt but that the Conflagration of the +World, was one of their original Prophecies.</p> + +<p class='c005'>Let us now proceed to the Eastern Nations. +As the <i>Romans</i> received the small Skill they had +in the Sciences, from the <i>Greeks</i>; so the <i>Greeks</i>, +receiv’d their chief Mystick Learning from the +<i>Barbarians</i>: That is, from the <i>Ægyptians</i>, +<i>Persians</i>, <i>Phœnicians</i>, and other Eastern Nations; +for ’tis not only the Western, or Northern +People, that they called <i>Barbarians</i>, but indeed, all +Nations besides themselves. For that is commonly +the Vanity of great Empires, to uncivilize, +in a Manner, all the rest of the World; and +to account all those People <i>barbarous</i>, that are +not subject to their Dominion. These however, +whom they called so, were the most ancient +People, and had the first Learning that was ever +heard of after the Flood. And amongst these, +the <i>Ægyptians</i> were as famous as any; whose +Sentiments in this particular of the Conflagration, +are well known. For <i>Plato</i>, who liv’d amongst +<span class='pageno' id='Page_23'>23</span>them several Years, tells us in his <i>Timæus</i>, that +it was the Doctrine of their Priests, that the fatal +Catastrophes of the World, were by <i>Fire</i> and +<i>Water</i>. In like manner, the <i>Persians</i> made their +beloved God, <i>Fire</i>, at length to consume all +Things that are capable of being consum’d: For +that is said to have been the Doctrine of <i>Hydaspes</i>, +one of their great <i>Magi</i>, or Wise Men. As to +the <i>Phœnicians</i>, I suspect very much, that the <i>Stoicks</i> +had their Philosophy from them (<i>Just. Mar. +Apol. 2.</i>) and amongst other Things the Conflagration. +We shall take Notice of that hereafter.</p> + +<p class='c005'>But to comprehend the <i>Arabians</i> also, and +<i>Indians</i>, give me leave to reflect a little upon the +Story of the <i>Phœnix</i>. A Story well known, and +related by some ancient Authors, and is in short this: +The <i>Phœnix</i>, they say, is a Bird in <i>Arabia</i>, <i>India</i>, +and those Eastern Parts, single in her Kind, +never more than one at a Time, and very long-lived; +appearing only at the Expiration of the +<i>Great Year</i>, as they call it: And when she makes +herself a Nest of Spices, which being set on fire +by the Sun, or some other secret Power, she hovers +upon it, and consumes herself in the Flames. +But, which is most wonderful, out of these Ashes +riseth a second <i>Phœnix</i>, so that it is not so +much a Death, as a Renovation. I do not doubt +but the Story is a Fable, as to any such kind of +Bird, single in her Species, living, and dying, +and reviving in that Manner: But ’tis an Apologue, +or a Fable with an Interpretation, and was +intended as an <i>Emblem</i> of the World; which, +after a long Age, will be consum’d in the last +<span class='pageno' id='Page_24'>24</span>Fire: And from its Ashes or Remains, will arise +another World, or a new-form’d Heavens and +Earth. This, I think, is the true Mystery of the +<i>Phœnix</i>, under which Symbol the Eastern Nations +preserv’d the Doctrine of the Conflagration, +and Renovation of the World. They tell somewhat +a like Story of the Eagle, soaring aloft so +near the Sun, that by his Warmth and enlivening +Rays, she renews her Age, and becomes young +again. To this the <i>Psalmist</i> is thought to allude, +<abbr title='Psalms'>Psal.</abbr> <abbr title='a hundred and three'>ciii.</abbr> 5. <i>Thy Youth shall be renewed like the +Eagles</i>: Which the <i>Chaldee</i> Paraphrast renders, +<span lang="la"><i>In mundo venturo renovabis, sicut Aquilæ, juventutem +tuam</i></span>. These Things to me seem plainly to +be Symbolical, representing that World to +come, which the Paraphrast mentions, and the +firing of this. And this is after the Manner of the +Eastern Wisdom; which always lov’d to go fine, +cloath’d in Figures and Fancies.</p> + +<p class='c005'>And not only the Eastern <i>Barbarians</i>, but the +Northern and Western also, had this Doctrine of +the Conflagration amongst them. The <i>Scythians</i>, +in their Dispute with the <i>Ægyptians</i> about Antiquity, +argue upon both Suppositions, of Fire or +Water, destroying the last World, or beginning +This. And in the West, the <i>Celts</i>, the most ancient +People there, had the same Tradition; for the +<i>Druids</i>, who were their Priests and Philosophers, +derived not from the <i>Greeks</i>, but of the old Race +of Wise Men, that had their Learning traditionally, +and, as it were, hereditary from the first +Ages: These, as <i>Strabo</i> tells us, <i>lib. 4.</i> gave the +World a kind of Immortality, by repeated Renovations; +<span class='pageno' id='Page_25'>25</span>and the Principle that destroy’d it, according +to them, was always Fire or Water. I +had forgot to mention in this List, the <i>Chaldeans</i>, +whose Opinion we have from <i>Berosus</i>, in +<i>Seneca</i>, <i>Nat. Quæst. 3.</i> <i><abbr class='spell'>c.</abbr> 29</i>. They did not +only teach the Conflagration, but also fix’d it to +a certain Period of Time, when there should +happen a great Conjunction of the Planets in +<i>Cancer</i>. Lastly, we may add, to close the Account, +the modern <i>Indian</i> Philosophers, the Reliques of +the old <i>Bragmans</i>: These, as <i>Maffeus</i> tells us, +<i>lib.</i> 16. <i>Hist. Ind.</i> declare, That the World will +be renewed after an universal Conflagration.</p> + +<p class='c005'>You see of what Extent and Universality +throughout all Nations, this Doctrine of the +Conflagration hath been. Let us now consider, +what Defects or Excesses there are, in these ancient +Opinions, concerning this Fate of the World, and +how they may be rectified: That we may admit +them no further into our Belief, than they are +warranted by Reason, or by the Authority of the +Christian Religion. The first Fault they seem to have +committed about this Point, is this, That they made +these Revolutions and Renovations of Nature, +indefinite or endless: As if there would be such a +Succession of Deluges and Conflagrations to all +Eternity. This the <i>Stoicks</i> seem plainly to have +asserted, as appears from <i>Numenius</i>, <i>Philo</i>, <i>Simplicius</i>, +and others. <abbr title='Saint'>S.</abbr> <i>Jerome</i>, <i>Ep. 60.</i> imputes this +Opinion also to <i>Origen</i>; but he does not always hit +the true Sense of that Father, or is not fair and just +in the Representation of it. Whosoever held this +Opinion, ’tis a manifest Error, and may be easily +<span class='pageno' id='Page_26'>26</span>rectified by the Christian Revelation; which +teaches us plainly, that there is a final Period and +Consummation of all Things that belong to this +Sublunary or Terrestrial World; When the +<i>Kingdom shall be delivered up to the Father</i>; +and Time shall be no more.</p> + +<p class='c005'>Another Error they committed in this Doctrine, +is, the Identity, or Sameness, if I may so say, of +the World’s succeeding one another. They are +made, indeed, of the same Lump of Matter, but they +supposed them to return also in the same Form. +And, which is worse, that there would be the +same Face of human Affairs; the same Persons and +the same Actions over again; so as the second +World would be but a bare Repetition of the former, +without any Variety or Diversity. Such a +Revolution is commonly call’d the <i>Platonick Year</i>: +A Period when all Things return to the same Posture +they had been some Thousand of Years before; +as a Play acted over again, upon the same Stage, +and to the same Auditory: This is a groundless +and injudicious Supposition. For, whether +we consider the Nature of Things, the Earth, +after a Dissolution by Fire, or by Water, could +not return into the same Form and Fashion it +had before; Or whether we consider Providence, +it would no way suit with the Divine Wisdom +and Justice, to bring upon the Stage again, those +very Scenes, and that very Course of human Affairs, +which it had so lately condemn’d and destroy’d. +We may be assur’d therefore, that, upon the Dissolution +of a World, a new Order of Things, both +as to Nature and Providence, always appears. +<span class='pageno' id='Page_27'>27</span>And what that new Order will be, in both respects, +after the <i>Conflagration</i>, I hope we shall, in +the following Book, give a satisfactory Account.</p> + +<p class='c005'>These are the Opinions, true or false, of the +Ancients; and chiefly of the <i>Stoicks</i>, concerning +the Mystery of the Conflagration. It will +not be improper to enquire, in the last Place, +how the <i>Stoicks</i> came by this Doctrine: Whether +it was their Discovery and Invention, or +from whom they learned it. That it was not +their own Invention, we have given sufficient +ground to believe, by shewing the Antiquity +of it beyond the Times of the <i>Stoicks</i>. Besides, +what a Man invents himself, he can give +the Reasons and Causes of it, as Things upon +which he founded his Invention: But the <i>Stoicks</i> +do not this, but, according to the ancient +traditional Way, deliver the Conclusion without +Proof or Premises. We named <i>Heraclitus</i> and +<i>Empedocles</i>, amongst the <i>Greeks</i>, to have taught +this Doctrine before the <i>Stoicks</i>; And, according +to <i>Plutarch</i> (<i>de Defec. Orac.</i>) <i>Hesiod</i> and +<i>Orpheus</i>, Authors of the highest Antiquity, sung of +this last Fire in their Philosophick Poetry. But I +suspect the <i>Stoicks</i> had this Doctrine from the +<i>Phœnicians</i>; for if we inquire into the Original of +that Sect, we shall find that their Founder <i>Zeno</i>, +was a Barbarian, or Semi-barbarian, deriv’d from +the <i>Phœnicians</i>, as <i>Laertius</i> and <i>Cicero</i> give an +Account of him. And the <i>Phœnicians</i> had a +great Share in the Oriental Knowledge, as we +see by <i>Sanchoniathion’s</i> Remains in <i>Eusebius</i>. +And by their mystical Books which <i>Suidas</i> mentions, +<span class='pageno' id='Page_28'>28</span>from whence <i>Pherecydes</i>, <i>Pythagoras</i>’s +Master, had his Learning. We may therefore, +reasonably presume, that it might be from +his Countrymen, the <i>Phœnicians</i>, that <i>Zeno</i> +had the Doctrine of the <i>Conflagration</i>. Not that +he brought it first into <i>Greece</i>, but strongly reviv’d +it, and made it almost peculiar to his Sect.</p> + +<p class='c005'>So much for the <i>Stoicks</i> in particular, and the +<i>Greeks</i> in general. We have also, you see, trac’d +these Opinions higher, to the first Barbarick Philosophers; +who were the first Race of Philosophers +after the Flood. But <i>Josephus</i> tells a formal Story, +of Pillars set up by <i>Seth</i>, before the Flood; implying +the Foreknowledge of this fiery Destruction of +the World, even from the Beginning of it. His +Words, <i>lib. 1. <abbr class='spell'>c</abbr>. 3.</i> are to this Effect, give what +Credit to them you think fit: <i>Seth and his Fellow +Students, having found out the Knowledge of the +Cœlestial Bodies, and the Order and Disposition +of the Universe; and having also receiv’d from +Adam, a Prophecy, that the World should have a +double Destruction, one by Water, another by Fire: +To preserve and transmit their Knowledge, in +either Case, to Posterity, they raised two Pillars, one +of Brick, another of Stone, and ingrav’d upon them +their Philosophy and Inventions. And one of +these Pillars</i>, the Author says (Κατα τον Συριαδα) +<i>was standing in</i> Syria, <i>even to his Time</i>. I do +not press the Belief of this Story; there being nothing, +that I know of, in Antiquity, Sacred or Prophane, +that gives a joint Testimony with it. And +those that set up these Pillars, do not seem to me, +to have understood the Nature of the <i>Deluge</i> or +<span class='pageno' id='Page_29'>29</span><i>Conflagration</i>; if they thought a Pillar, either of +Brick or Stone, would be secure, in those great +Dissolutions of the Earth. But we have pursued +this Doctrine high enough, without the Help of +these ante-diluvian Antiquities: Namely, to the +earliest People, and the first Appearances of Wisdom +after the Flood. So that, I think, we may +justly look upon it as the Doctrine of <i>Noah</i>, and +of his immediate Posterity. And, as that is the +highest Source of Learning to the present World; +so we should endeavour to carry our Philosophical +Traditions to that Original: For I cannot persuade +myself, but that they had amongst them, +even in those early Days, the main Strokes, or +Conclusions of the best Philosophy: Or, if I +may so say, a Form of sound Doctrine concerning +Nature and Providence. Of which Matter, +if you will allow me a short Digression, I will +speak my Thoughts in a few Words.</p> + +<p class='c005'>In those first Ages of the World, after the +Flood, when <i>Noah</i> and his Children peopled the +Earth again, as he gave them Precepts of Morality +and Piety, for the Conduct of their Manners; +which are usually call’d <i>Præcepta Noachidarum</i>, +the <i>Precepts</i> of <i>Noah</i>, frequently mention’d both +by the <i>Jews</i> and <i>Christians</i>: So also he deliver’d to +them, at least, if we judge aright, certain Maxims, +or Conclusions about Providence, the State of Nature, +and the Fate of the World: And these, in +Proportion, may be call’d <i>Dogmata Noachidarum</i>, +the <i>Doctrines</i> of <i>Noah</i>, and <i>his Children</i>. Which +made a System of Philosophy, or secret Knowledge +amongst them, delivered by Tradition +<span class='pageno' id='Page_30'>30</span>from Father to Son; but especially preserv’d +amongst their Priests and Sacred Persons, or such +others as were addicted to Contemplation. This +I take to be more ancient than <i>Moses</i> himself, or +the <i>Jewish</i> Nation. But it would lead me too +far out of my Way, to set down, in this Place, +the Reasons of my Judgment. Let it be sufficient +to have pointed only at this Fountain-head +of Knowledge, and so return to our Argument.</p> + +<p class='c005'>We have heard, as it were, a Cry of Fire, +throughout all Antiquity, and throughout all +the People of the Earth. But those Alarums are +sometimes false, or make a greater Noise than +the Thing deserves. For my Part, I never trust +Antiquity barely upon its own Account, but always +require a second Witness, either from Nature, +or from Scripture: What the Voice of Nature +is, we shall hear all along in the following Treatise. +Let us then examine at present, what Testimony +the Prophets and Apostles give to this ancient +Doctrine of the Conflagration of the World. +The Prophets see the World a Fire at a Distance, +and more imperfectly, as a Brightness in the +Heavens, rather than a burning Flame: But +<abbr title='Saint'>S.</abbr> <i>Peter</i> describes it, as if he had been standing +by, and seen the Heavens and Earth in a red +Fire; heard the cracking Flames, and the tumbling +Mountains, 2 <i>Pet.</i> <abbr title='three'>iii.</abbr> 10. In the Day of +the Lord, <i>The Heavens shall pass away with +a great Noise, and the Elements shall melt with +fervent Heat: The Earth also, and the Works +that are therein, shall be burnt up</i>. Then, after +a pious Ejaculation, he adds, <i>Ver.</i> 12. <i>Looking +<span class='pageno' id='Page_31'>31</span>for, and hastening the coming of the Day of +God, wherein the Heavens being on Fire, shall +be dissolv’d; and the Elements shall melt with +fervent Heat.</i> This is as lively as a Man could +express it, if he had the dreadful Spectacle before +his Eyes. <abbr title='Saint'>S.</abbr> <i>Peter</i> had before taught the same +Doctrine (<i><abbr title='verse'>ver.</abbr></i> 5, 6, 7.) but in a more Philosophick +Way; describing the double Fate of the World, +by Water and Fire, with relation to the Nature +and Constitution of either World, past or present. +<i>The Heavens and the Earth were of old, consisting +of Water, and by Water: Whereby, the World +that then was, being overflowed with Water, perished. +But the Heavens and the Earth which +are now, by the same Word are kept in Store, reserved +unto Fire, against the Day of Judgment, and +Perdition of Ungodly, or Atheistical Men.</i> This +Testimony of <abbr title='Saint'>S.</abbr> <i>Peter</i> being full, direct, and +explicit, will give Light and Strength to several +other Passages of Scripture, where the same Thing +is exprest obscurely, or by Allusion. As when +<abbr title='Saint'>S.</abbr> <i>Paul</i> says, <i>The Fire shall try every Man’s Work +in that Day</i>, 1 <abbr title='Corinthians'>Cor.</abbr> <abbr title='three'>iii.</abbr> 12, 13. And our Saviour +says, <i>The Tares shall be burnt in the Fire, at +the End of the World</i>, Matth. <abbr title='thirteen'>xiii.</abbr> 40, 41, 42. +Accordingly it is said, both by the Apostles +and Prophets, that <i>God</i> will come to Judgment +<i>in Fire</i>. <abbr title='Saint'>St.</abbr> <i>Paul</i> to the <i>Thessalonians</i>, 2 <i>Thess.</i> +<abbr title='two'>ii.</abbr> 7, 8. promiseth the persecuted Righteous +Rest and Ease, <i>When the Lord shall be revealed +from Heaven, with his mighty Angels, in +flaming Fire; taking Vengeance on them that +know not God</i>, &c. And so to the <i>Hebrews</i>, +<span class='pageno' id='Page_32'>32</span><abbr title='Saint'>St.</abbr> <i>Paul</i> says, <i><abbr title='chapter'>ch.</abbr></i> <abbr title='ten'>x.</abbr> 27. that for wilful Apostates, +there remaineth no more Sacrifice for Sin, <i>but a +certain fearful looking for of Judgment, and fiery +Indignation, which shall devour the Adversaries</i>, +or Enemies of God. And in <i><abbr title='chapter'>ch.</abbr></i> <abbr title='twelve'>xii.</abbr> <i><abbr title='verse'>ver.</abbr></i> 26, +27, 28, 29. he alludes to the same Thing, when, +after he had spoken of <i>shaking the Heavens</i>, and +the <i>Earth</i> once more, he exhorteth, as <abbr title='Saint'>St.</abbr> <i>Peter</i> +does upon the same Occasion, to <i>Reverence and +godly Fear; for our God is a consuming Fire</i>.</p> + +<p class='c005'>In like manner the Prophets, when they speak +of destroying the Wicked, and the Enemies of +God and Christ, at the End of the World, represent +it as a Destruction <i>by Fire</i>. <abbr title='Psalms'>Psal.</abbr> <abbr title='eleven'>xi.</abbr> 6. +<i>Upon the Wicked the Lord shall rain Coals, Fire, +and Brimstone, and a burning Tempest: This +shall be the Portion of their Cup.</i> And <abbr title='Psalms'>Psal.</abbr> <abbr title='fifty'>l.</abbr> 3. +<i>Our God shall come, and will not be slow: A Fire +shall devour before him</i>, and it <i>shall be very tempestuous +round about him</i>. And in the Beginning of +those two triumphal Psalms, the <abbr title='sixty-eighth'>lxviiith</abbr>, and <abbr title='ninety-seventh'>xcviith</abbr>, +we see plain Allusions to this coming of the Lord +in Fire. The other Prophets speak in the same +Style, of a fiery Indignation against the Wicked, +in the Day of the Lord: As in <i>Isaiah</i> <abbr title='sixty-six'>lxvi.</abbr> 15. <i>For +behold the Lord will come with Fire, and with +his Chariots like a Whirlwind, to render his +Anger with Fury, and his Rebuke with Flames +of Fire</i> (and <i><abbr title='chapter'>ch.</abbr></i> <abbr title='thirty-four'>xxxiv.</abbr> 8, 9, 10) And in <i>Daniel</i>, +<abbr title='chapter'><i>c.</i></abbr> <abbr title='seven'>vii.</abbr> 9, 10. The Ancient of Days is placed upon +his Seat of Judgment, covered in Flames. +<i>I beheld till the Thrones were set, and the +Ancient of Days did sit, whose Garment was +<span class='pageno' id='Page_33'>33</span>white as Snow, and the Hair of his Head like +the pure Wool: His Throne was like the fiery +Flame, his Wheels as burning Fire. A fiery +Stream issued and came forth from before him: +thousand thousands ministred unto him, and ten +thousand times ten thousand stood before him: +The Judgment was set, and the Books were +opened.</i> The Prophet <i>Malachi</i>, <abbr title='chapter'>c.</abbr> <abbr title='four'>iv.</abbr> 1. describes +the Day of the Lord to the same Effect, and in +like Colours; <i>Behold the Day cometh, that shall +burn as an Oven: and all the Proud, yea, and +all that do wickedly, shall be as Stubble; and the +Day that cometh shall burn them up, saith the +Lord of Hosts, that it shall leave them neither +Root nor Branch.</i> And that Nature herself, and +the Earth shall suffer in that Fire, the Prophet +<i>Zephany</i> tells us, <i>c.</i> <abbr title='three'>iii.</abbr> 8. <i>All the Earth shall be +devoured with the Fire of my Jealousy.</i> Lastly, +this Consumption of the Earth by Fire, even to the +Foundations of it, is exprest livelily by <i>Moses</i> in +his Song, <i>Deut.</i> <abbr title='thirty-two'>xxxii.</abbr> 22. <i>A Fire is kindled in +my Anger, and shall burn unto the lowest Hell: +and shall consume the Earth with her Increase, and +set on Fire the Foundations of the Mountains.</i></p> + +<p class='c005'>If we reflect upon these Witnesses; and especially +the first and last, <i>Moses</i> and Saint <i>Peter</i>; +at what a great Distance of Time they writ +their Prophecies, and yet how well they agree, +we must needs conclude they were acted by +the same Spirit; and a Spirit that saw thorough +all the Ages of the World, from the Beginning +to the End. These Sacred Writers were so +remote in Time from one another, that they +<span class='pageno' id='Page_34'>34</span>could not confer together, nor conspire either in +a false Testimony, or to make the same Prediction. +But being under one common Influence and Inspiration, +which is always consistent with itself, they +have dictated the same Things, tho’ at two thousand +Years Distance sometimes from one another. +This, besides many other Considerations, makes +their Authority incontestable. And upon the +whole Account, you see, that the Doctrine of the +future <i>Conflagration of the World</i>, having run thro’ +all Ages and Nations, is, by the joint Consent +of the Prophets and Apostles, adopted into the +Christian Faith.</p> +<h3 class='c010'>CHAP. <abbr title='four'>IV.</abbr></h3> +<p class='c011'><i>Concerning the Time of the Conflagration, and the +End of the World. What the Astronomers say +upon this Subject, and upon what they ground +their Calculations: The true Notion of the +Great Year, or of the Platonick Year, stated and +explained.</i></p> +<p class='c004'>Having, in this first Section, laid a +sure Foundation, as to the Subject of +our Discourse; the Truth and Certainty of the +<i>Conflagration</i> whereof we are to treat; we +will now proceed to enquire after the <i>Time</i>, +<i>Causes</i>, and <i>Manner</i> of it. We are naturally +more inquisitive after the End of the World, +and the Time of that fatal Revolution, than +<span class='pageno' id='Page_35'>35</span>after the Causes of it: For these, we know, are +irresistible, whensoever they come, and therefore +we are only solicitous that they should not overtake +us, or our near Posterity. The <i>Romans</i> thought +they had the Fates of their Empire in the Books of +the Sibyls, which were kept by the Magistrates as +a Sacred Treasure. We have also our Prophetical +Books, more sacred and more infallible than theirs, +which contain the Fate of all the Kingdoms of the +Earth, and of that glorious Kingdom that is to succeed. +And of all Futurities, there is none can be +of such Importance to be enquired after, as this +last Scene and Close of all human Affairs.</p> + +<p class='c005'>If I thought it possible to determine the Time +of the <i>Conflagration</i> from the bare Intuition of +natural Causes, I would not treat of it in this +Place, but reserve it to the last; after we had +brought into View all those Causes, weigh’d their +Force, and examin’d how and when they would +concur to produce this great Effect. But I am +satisfied, that the Excitation and Concourse of those +Causes does not depend upon Nature only; and +tho’ the Causes may be sufficient, when all united, +yet the Union of them at such a Time, and in +such a Manner, I look upon as the Effect of a +particular Providence; and therefore no Fore-sight +of ours, or Inspection into Nature, can discover +to us the Time of this Conjuncture. This +Method, therefore, of Prediction from natural +Causes being laid aside as impracticable, all other +Methods may be treated of in this Place, as being +independent upon any Thing that is to follow +in the Treatise; and it will be an Ease to the +<span class='pageno' id='Page_36'>36</span>Argument to discharge it of this Part, and clear +the Way by Degrees to the principal Point, which +is, The <i>Causes</i> and <i>Manner</i> of the Conflagration.</p> + +<p class='c005'>Some have thought it a Kind of Impiety in +a Christian, to enquire after the End of the +World; because of that Check which our Saviour +gave his Disciples, when, after his Resurrection, +enquiring of him about the Time of +his Kingdom, he answer’d, <i>It is not for you to +know the Times or the Seasons, which the Father +hath put in his own Power, Acts <abbr title='one'>i.</abbr> 7.</i> +And before his Death, when he was discoursing +of the Consummation of all Things, He told +them expresly, that though there should be such +and such previous Signs as he had mention’d, yet, +<i>Of that Day and Hour knoweth no Man; no, +not the Angels that are in Heaven, but my Father +only, <abbr title='Matthew'>Matt.</abbr> <abbr title='twenty-four'>xxiv.</abbr> 36.</i> Be it so, that the Disciples +deserv’d a Reprimand, for desiring to know, by +a particular Revelation from our Saviour, the +State of future Times; when many other Things +were more necessary for their Instruction, and +for their Ministry. Be it also admitted, that +the Angels, at that Distance of Time, could not +see thorow all Events to the End of the World; +it does not at all follow from thence, that they do +not know it now; when, in the Course of 1600 +Years, many Things are come to pass, that may +be Marks and Directions to them to make a Judgment +of what remains, and of the last Period of +all Things. However, there will be no Danger in +our Enquiries about this Matter, seeing they are +not so much to discover the Certainty, as the Uncertainty +<span class='pageno' id='Page_37'>37</span>of that Period, as to human Knowledge. +Let us therefore consider what Methods have been +used, by those that have been curious and busy to +measure the Duration of the World.</p> + +<p class='c005'>The <i>Stoicks</i> tell us, <i>When</i> the Sun and the Stars +have drunk up the Sea, then the Earth shall be +burnt. A very fair Prophecy! But, how long +will they be a drinking? For unless we can determine +that, we cannot determine when this Combustion +will begin. Many of the Antients thought +that the Stars were nourish’d by the Vapours of the +Ocean and of the moist Earth, (<i>Cicer. de Nat. +<abbr class='spell'>D.</abbr> lib. 2.</i>) and when that Nourishment was spent, +being of a fiery Nature, they would prey upon +the Body of the Earth it self, and consume that, +after they had consum’d the Water. This is old-fashion’d +Philosophy, and now, that the Nature +of those Bodies is better known, will scarce pass +for current. ’Tis true, we must expect some Dispositions +towards the Combustion of the World, +from a great Drought and Desiccation of the Earth: +But this helps us nothing on our Way; for the +Question still returns, <i>When</i> will this immoderate +Drought or Dryness happen? and that’s as ill to +resolve as the former. Therefore, as I said before, +I have no Hopes of deciding the Question by Physiology +or Natural Causes; let us then look up +from the Earth to the Heavens, to the Astronomers +and the Prophets: These think they can define +the Age and Duration of the World; the one by their +Art, and the other by Inspiration.</p> + +<p class='c005'><span class='pageno' id='Page_38'>38</span>We begin with the Astronomers; whose Calculations +are founded either upon the Aspects and +Configurations of the Planets, or upon the Revolutions +of the fixed Stars: or, lastly, upon that which +they call <i>Annus Magnus</i>, or the <i>Great Year</i>, whatsoever +that Notion proves to be when it is rightly +interpreted. As to the Planets, <i>Berosus</i> tells us, +the <i>Chaldeans</i> suppose Deluges to proceed from a +great Conjunction of the Planets in <i>Capricorn</i>, (<i>Sen. +Nat. qu. <abbr class='spell'>l.</abbr> 3. <abbr class='spell'>c.</abbr> 29.</i>) And from a like Conjunction +in the opposite Sign of <i>Cancer</i>, the Conflagration +will ensue. So that if we compute by the Astronomical +Tables how long it will be to such a Conjunction, +we find at the same Time how long it +will be to the <i>Conflagration</i>. This Doctrine of the +<i>Chaldeans</i> some Christian Authors have owned, +and followed the same Principles and Method.</p> + +<p class='c005'>If these Authors would deal fairly with Mankind, +they should shew us some Connexion +betwixt these Causes and the Effects which +they make consequent upon them. For ’tis an +unreasonable Thing to require a Man’s Assent +to a Proposition, where he sees no Dependance +or Connexion of Terms; unless it come by +Revelation, or from an infallible Authority. If +you say, the Conflagration will be at the first +great Conjunction of the Planets in <i>Cancer</i>, +and I say it will be at the next Eclipse of the +Moon, if you shew no more Reason for your +Assertion than I for mine, and neither of us +pretend to Revelation or Infallibility, we may +justly expect to be equally credited. Pray what +Reason can you give why the Planets, when +<span class='pageno' id='Page_39'>39</span>they meet, should plot together to set on Fire +their Fellow-Planet, the Earth, who never did +them any Harm? But now there is a plausible +Reason for my Opinion; for the Moon, when +eclips’d, may think herself affronted by the Earth +interposing rudely betwixt her and the Sun, and +leaving her to grope her Way in the Dark: She +therefore may justly take her Revenge as she can. +But you’ll say, ’tis not in the Power of the Moon +to set the Earth on Fire, if she had Malice enough +to do it. No, nor say I, is it in the Power of the +other Planets that are far more distant from the +Earth than the Moon, and as stark dull Lumps of +Earth as she is. The plain Truth is, the Planets +are so many Earths; and our Earth is as much +a Planet as the brightest of them. ’Tis carried +about the Sun with the same common Stream, +and shines with as much Lustre to them, as +they do to us: Neither can they do any more +Harm to it, than it can do to them. ’Tis now +well known, that the Planets are dark opake +Bodies, generally made up of Earth and Water, +as our Globe is; and have no Force or Action, +but that of reverberating the Light which the +Sun casts upon them. This blind superstitious +Fear or Reverence for the Stars, had its Original +from the antient Idolaters: They thought +them Gods, and that they had Domination over +human Affairs. We do not indeed worship +them, as they did; but some Men retain still +the same Opinion of their Vertues, of their +Rule and Influence upon us and our Affairs, +which was the Ground of their Worship. +<span class='pageno' id='Page_40'>40</span>’Tis full Time now to sweep away these +Cobwebs of Superstition, these Relicks of Paganism. +I do not see how we are any more +concern’d in the Postures of the Planets, than +in the Postures of the Clouds; and you may as +well build an Art of Prediction and Divination, +upon the one, as the other. They must not +know much of the Philosophy of the Heavens, +or little consider it, that think the Fate, either of +single Persons, or of the whole Earth, can depend +upon the Aspects, or figur’d Dances of those Bodies.</p> + +<p class='c005'>But you’ll say, it may be, Tho’ no Reason can +be given for such Effects, yet Experience does attest +the Truth of them. In the first Place, I answer, +no Experience can be produced for this Effect +we are speaking of, the Conflagration of the +World. Secondly, Experience fallaciously recorded, +or wholly in favour of one side, is no +Proof. If a publick Register was kept of all +Astrological Predictions, and of all the Events that +followed upon them, right or wrong, agreeing or +disagreeing, I could willingly refer the Cause to +the Determination of such a Register, and such +Experience: But that which they call Experience, +is so stated, that if one Prediction of ten +hits right, or near right, it shall make more +Noise, and be more taken Notice of, than all +the Nine that are false. Just as in a Lottery, +where many Blanks are drawn for one Prize, +yet these make all the Noise, and those are +forgotten. If any one be so lucky as to draw +a good Lot, then the Trumpet sounds, and his +Name is register’d, and he tells his good Fortune +<span class='pageno' id='Page_41'>41</span>to every Body he meets; whereas those +that lose, go silently away with empty Pockets, +and are asham’d to tell their Losses. Such a +Thing is the Register of Astrological Experiences; +they record what makes for their Credit, +but drop all blank Instances, that would discover +the Vanity or Cheat of their Art.</p> + +<p class='c005'>So much for the Planets. They have also a +pretended Calculation of the End of the World, +from the fix’d Stars and the Firmament. Which, +in short, is this: They suppose these Bodies, besides +the Hurry of their Diurnal Motion from East +to West, quite round the Earth in 24 Hours, to +have another retrograde Motion from West to East, +which is more slow and leisurely: And when they +have finished the Circle of this Retrogradation, +and come up again to the same Place from +whence they started at the Beginning of the +World, then this Course of Nature will be at an +End; and either the Heavens will cease from all +Motion, or a new Set of Motions will be put +a-foot, and the World begin again. This is a +Bundle of Fictions tied up in a pretty Knot. In +the first Place, there is no such Thing as a solid +Firmament, in which the Stars are fix’d, as Nails +in a Board. The Heavens are as fluid as our Air, +and the higher we go, the more thin and subtle +is the ethereal Matter. Then, the fix’d Stars +are not all in one Surface, as they seem to us, +not at an equal Distance from the Earth, but +are placed in several Orbs higher and higher; +there being infinite Room in the great Deep +of the Heavens, every Way, for innumerable +<span class='pageno' id='Page_42'>42</span>Stars and Spheres behind one another, to fill and +beautify the immense Spaces of the Universe. +Lastly, the fix’d Stars have no Motion common +to them all, nor any Motion singly, unless upon +their own Centres; and therefore, never leaving +their Stations, they can never return to any common +Station, which they would suppose them to +have had at the Beginning of the World. So as +this Period they speak of, whereby they would +measure the Duration of the World, is merely +imaginary, and hath no Foundation in the true +Nature or Motion of the cœlestial Bodies.</p> + +<p class='c005'>But in the third Place, they speak of an <span class='sc'>Annus +Magnus</span>, a <i>Great Year</i>: A Revolution so call’d, +whatsoever it is, that is of the same Extent with +the Length of the World. This Notion, I +confess, is more antient and universal, and therefore +I am the more apt to believe that it is +not altogether groundless. But the Difficulty is, +to find out the Notion of this <i>Great Year</i>, +what is to be understood by it, and then of +what Length it is. They all agree that it is a +Time of some grand Instauration of all Things, +or a Restitution of the Heavens and the Earth +to their former State; that is, to the State and +Posture they had at the Beginning of the World; +such therefore as will restore the Golden Age, +and that happy State of Nature wherein Things +were at first. If so, if these be the Marks and +Properties of this Revolution, which is called the +<i>Great Year</i>, we need not go so far to find the +true Notion and Interpretation of it. Those that +have read the <i>first Part</i> of this <i>Theory</i>, may +<span class='pageno' id='Page_43'>43</span>remember, that in the <i>2d Book, <abbr title='chapter'>Chap.</abbr> 3.</i> we gave +an Account what the Posture of the Earth was at +the Beginning of the World, and what were the +Consequences of that Posture, <i>a perpetual Spring</i> +and Equinox throughout all the Earth: And if the +Earth was restor’d again to that Posture and Situation, +all that is imputed to the <i>Great Year</i>, would immediately +follow upon it, without ever disturbing +or moving the fix’d Stars, Firmament, or Planets; +and yet at the same Time all these three would +return, or be restored to the same Posture they had +at the Beginning of the World; so as the whole +Character of the <i>Great Year</i> would be truly fulfill’d, +tho’ not in that Way which they imagin’d; but in +another, more compendious, and of easier Conception. +My Meaning is this, If the Axis of the +Earth was rectified and set parallel with the Axis +of the Ecliptick, upon which the Planets, Firmament, +and fix’d Stars are suppos’d to move, all +Things would be as they were at first; a general +Harmony and Conformity of all the Motions of +the Universe would presently appear, such as they +say, was in the Golden Age, before any Disorder +came into the Natural or Moral World.</p> + +<p class='c005'>As this is an easy, so I do not doubt, but it +is a true Account of that which was originally +call’d the <i>Great Year</i>, or the Great Instauration; +which Nature will bring to pass in this simple +Method, by rectifying the Axis of the Earth, +without those operose Revolutions, which some +Astronomers have fancied. But however, this +Account being admitted, how will it help us +to define what the Age and Duration of the +<span class='pageno' id='Page_44'>44</span>World will be? ’Tis true, many have undertaken +to tell us the Length of this <i>Great Year</i>, +and consequently of the World; but, besides that +their Accounts are very different, and generally +of an extravagant Length, if we had the true Account, +it would not assure us when the World +would end; because we do not know when it +did begin, or what Progress we have already made +in the Line of Time. For I am satisfied, the +Chronology of the World, whether Sacred or Profane, +is lost; till Providence shall please to retrieve +it by some new Discovery. As to profane +Chronology, or that of the <i>Heathens</i>, the <i>Greeks</i>, +and the <i>Romans</i> knew nothing above the <i>Olympiads</i>; +which fell short many Ages of the Deluge, +much more of the Beginning of the World. +And the Eastern barbarous Nations, as they disagreed +amongst themselves, so generally they run +the Origin of the World to such a prodigious +Height, as is neither agreeable to Faith, nor Reason. +As to sacred Chronology, ’tis well known, that +the Difference there is betwixt the <i>Greek</i>, <i>Hebrew</i>, +and <i>Samaritan</i> Copies of the Bible, make the +Age of the World altogether undetermin’d: And +there is no Way yet found out, how we may +certainly discover which of the three Copies is most +Authentick; and consequently, what the Age of +the World is, upon a true Computation. Seeing +therefore we have no Assurance how long the +World hath stood already, neither could we be +assur’d how long it hath to stand, tho’ by this +<i>Annus Magnus</i>, or any other Way, the total Sum, +or whole Term of its Duration was truly known; +<span class='pageno' id='Page_45'>45</span>I am sorry to see the little Success we have had +in our first Search after the End of the World, +from Astronomical Calculations. But ’tis an useful +Piece of Knowledge to know the Bounds of +our Knowledge; that so we may not spend our +Time and Thoughts about Things that lie out of +our Reach. I have little or no Hopes of resolving +this Point by the Light of Nature, and therefore it +only remains now to enquire, whether Providence +hath made it known by any Sort of Prophecy or +Revelation. Which shall be the Subject of the +following Chapter.</p> +<h3 class='c010'>CHAP. <abbr title='five'>V.</abbr></h3> +<p class='c011'><i>Concerning Prophecies that determine the End of +the World: Of what Order soever, Profane +or Sacred; Jewish or Christian. That no +certain Judgment can be made from any of +them, at what Distance we are now from the +Conflagration.</i></p> +<p class='c004'>The Bounds of human Knowledge are +so narrow, and the Desire of knowing +so vast and illimited, that it often puts Mankind +upon irregular Methods of inlarging their Knowledge. +This hath made them find out Arts of +Commerce with evil Spirits, to be instructed by +them in such Events as they could not of themselves +discover. We meddle not with those +Mysteries of Iniquity: But what hath appear’d +<span class='pageno' id='Page_46'>46</span>under the Notion of divine Prophecy, relating +to the Chronology of the World: Giving either +the whole Extent of it, or certain Marks of +its Expiration; These we purpose to examine in +this Place: How far any Thing may, or may +not, be concluded from them, as to the Resolution +of our Problem, <i>How long the World will last</i>.</p> + +<p class='c005'>Amongst the Heathens, I do not remember any +Prophecies of this Nature, except the <i>Sibylline +Oracles</i>, as they are usually called. The antient +Eastern Philosophers have left us no Account +that I can call to mind, about the Time of this Fatality. +They say, when the <i>Phœnix</i> returns, we +must expect the Conflagration to follow; but the +Age of the <i>Phœnix</i> they make as various and uncertain, +as they do the Computation of their <i>Great +Year</i>, <i>Symbolum</i> ἀποξαταστάσεως πολυχρονίου, +<i>Phœnix. Hor. Apol. <abbr class='spell'>l.</abbr> 2. <abbr class='spell'>c.</abbr> 57.</i> which two Things +are indeed, one and the same in Effect. Some of +them, I confess, mention 6000 Years for the whole +Age of the World: Which being the famous Prophecy +of the <i>Jews</i>, we shall speak to it largely +hereafter; and reduce to that Head, what broken +Traditions remain amongst the Heathens of the +same thing. As to the <i>Sibylline Oracles</i>, which +were so much in Reputation amongst the <i>Greeks</i> +and <i>Romans</i>, they have been tamper’d with so +much, and chang’d so often, that they are become +now of little Authority. They seem to +have divided the Duration of the World into +ten Ages, and the last of these they make a +Golden Age, a State of Peace, Righteousness, +and Perfection: But seeing they have not determin’d, +<span class='pageno' id='Page_47'>47</span>in any definite Numbers, what the Length +of every Age will be, nor given us the Sum of all, +we cannot draw any Conclusion from this Account, +as to the Point in question before us: But must +proceed to the <i>Jewish</i> and <i>Christian</i> Oracles.</p> + +<p class='c005'>The <i>Jews</i> have a remarkable Prophecy, +which expresseth both the Whole, and the Parts +of the World’s Duration. The World, they +say, will stand Six thousand Years: <i>Two thousand +before the Law, Two thousand under the +Law, and Two thousand under the Messiah</i>. This +Prophecy they derive from <i>Elias</i>; but there +were two of the Name, <i>Elias</i> the <i>Thesbite</i>, +and <i>Elias</i> the <i>Rabbin</i>, or <i>Cabbalist</i>; and ’tis +suppos’d to belong immediately to the latter of +these. Yet this does not hinder, in my Opinion, +but that it might come originally from the former +<i>Elias</i>, and was preserv’d in the School of +this <i>Elias</i> the <i>Rabbin</i>, and first made publick +by him. Or he added, it may be, that Division +of the Time into three Parts, and so got a Title +to the whole. I cannot easily imagine, that a +Doctor that lived Two hundred Years, or thereabouts, +before Christ, when Prophecy had +ceas’d for some Ages amongst the <i>Jews</i>, should +take upon him to dictate a Prophecy about the +Duration of the World, unless he had been supported +by some antecedent Cabbalistical Tradition: +Which being kept more secret before, +he took the Liberty to make Publick, and so +was reputed the Author of the Prophecy: As +many Philosophers amongst the <i>Greeks</i>, were +the reputed Authors of such Doctrines as were +<span class='pageno' id='Page_48'>48</span>much more antient than themselves: But they +were the Publishers of them in their Country, or +the Revivers of them after a long Silence; and so, +by forgetful Posterity, got the Honour of the first +Invention.</p> + +<p class='c005'>You will think, it may be, the Time is too +long, and the Distance too great, betwixt <i>Elias</i> +the <i>Thesbite</i>, and this <i>Elias</i> the <i>Rabbin</i>, for a +Tradition to subsist all the while, or be preserv’d +with any competent Integrity. But it appears +from <abbr title='Saint'>St.</abbr> <i>Jude</i>’s Epistle, that the <i>Prophecies of +Enoch</i>, (who liv’d before the Flood) relating to +the Day of Judgment and the End of the World, +were extant in his Time, either in Writing or by +Tradition: And the Distance between <i>Enoch</i> and +<abbr title='Saint'>St.</abbr> <i>Jude</i> was vastly greater than betwixt the two +<i>Elias</i>’s. Nor was any fitter to be inspir’d with +that Knowledge, or to tell the first News of that +fatal Period, than the old Prophet <i>Elias</i>, who +is to come again and bring the Alarum of the +approaching Conflagration. But however this +Conjecture may prove as to the original Author +of this Prophecy, the Prophecy itself concerning +the <i>Sexmillennial</i> Duration of the World, is +very much insisted upon by the Christian Fathers. +Which yet I believe is not so much for the bare +Authority of the Tradition, as because they +thought it was founded in the History of the <i>six +Days Creation</i>, and the <i>Sabbath</i> succeeding: As +also in some other typical Precepts and Usages +in the Law of <i>Moses</i>. But before we speak of +that, give me Leave to name some of those +Fathers to you, that were of this Judgment, +<span class='pageno' id='Page_49'>49</span>and supposed the great Sabbatism would succeed +after the World had stood Six thousand +Years. Of this Opinion was <abbr title='Saint'>St.</abbr> <i>Barnabas</i> +in his Catholick Epistle, <i><abbr title='chapter'>ch.</abbr></i> <abbr title='fifteen'>xv.</abbr> Where he argues, +that the Creation will be ended in Six +thousand Years, as it was finish’d in six Days: +Every Day according to the sacred and mystical +Account, being a Thousand Years. Of the +same Judgment is <abbr title='Saint'>St.</abbr> <i>Irenæus</i>, both as to the +Conclusion, and the Reason of it, <i><abbr class='spell'>l.</abbr> 5. <abbr class='spell'>c.</abbr> 28, 29, +30</i>. He saith, the History of the Creation in six +Days, <i>is a Narration as to what it past, and a +Prophecy of what is to come</i>. As the Work was +said to be consummated in 6 Days, and the Sabbath +to be the Seventh: So the Consummation of +all Things will be in 6000 Years, and then the +great Sabbatism to come on in the blessed Reign of +Christ. <i>Hippolytus</i> Martyr, Disciple of <i>Irenæus</i>, +is of the same Judgment, as you may see in <i>Photius</i>, +<i>c. 202.</i> <i>Lactantius</i> in his <i>Divine Institutions</i>, +<i><abbr class='spell'>l.</abbr> 7. <abbr class='spell'>c.</abbr> 14.</i> gives the very same Account of the +State and Condition of the World, and the same +Proofs for it, and so does <abbr title='Saint'>St.</abbr> <i>Cyprian</i>, in his <i>Exhortation +to Martyrdom, <abbr class='spell'>c.</abbr> 18</i>. <abbr title='Saint'>St.</abbr> <i>Jerome</i> more +than once declares himself of the same Opinion; +and <abbr title='Saint'>St.</abbr> <i>Austin</i>, <i><abbr class='spell'>C. D. l.</abbr> 20. <abbr class='spell'>c.</abbr> 7.</i> tho’ he wavers, +and was doubtful as to the <i>Millennium</i>, or +Reign of Christ upon Earth, yet he receives +this Computation without Hesitancy, and upon +the foremention’d Grounds. So <i>Johannes Damascenus +de Fide Orthodoxâ</i>, takes seven Millennaries +for the intire Space of the World, from +the Creation, to the general Resurrection, the +<span class='pageno' id='Page_50'>50</span>Sabbatism being included. And that this was a +receiv’d and approv’d Opinion in early Times, we +may collect from the Author of the <i>Questions +and Answers, ad Orthodoxos</i>, in <i>Justin Martyr</i>. +Who, giving an Answer to that Enquiry about +the six thousand Years Term of the World, says, +<i>We may conjecture from many Places of Scripture, +that those are in the right, that say, six thousand +Years is the Time prefix’d, for the Duration +of this present Frame of the World</i>. These Authors +I have examin’d my self: But there are many +others brought in Confirmation of this Opinion: +As <abbr title='Saint'>St.</abbr> <i>Hilary</i>, <i>Anastasius Sinaita</i>, Sanctus <i>Gaudentius</i>, +<i><abbr class='spell'>Q.</abbr> Julius Hilarion</i>, <i>Junilius Africanus</i>, +<i>Isidorus Hispalensis</i>, <i>Cassiodorus</i>, <i>Gregorius +Magnus</i>, and others, which I leave to be examin’d +by those that have Curiosity and Leisure to +do it.</p> + +<p class='c005'>In the mean time, it must be confess’d, that +many of these Fathers were under a Mistake, in +one respect, in that they generally thought the +World was near an End in their Time. An Error, +which we need not take Pains to confute now; +seeing we, who live twelve hundred or fourteen +hundred Years after them, find the World still in +being, and likely to continue so for some considerable +Time. But it is easy to discern whence their +Mistake proceeded: Not from this Prophecy alone, +but because they reckon’d this Prophecy according +to the Chronology of the <i>Septuagint</i>: Which +setting back the Beginning of the World many +Ages beyond the <i>Hebrew</i>, these six thousand +Years were very near expir’d in the Time of those +<span class='pageno' id='Page_51'>51</span>Fathers; and that made them conclude, that the +World was very near an End. We will make +no Reflections, in this Place, upon that Chronology +of the <i>Septuagint</i>, lest it should too much +interrupt the Thread of our Discourse. But it is +necessary to shew how the Fathers grounded this +Computation of six thousand Years, upon Scripture. +’Twas chiefly, as we suggested before, upon +the <i>Hexameron</i>, or the Creation finish’d in <i>six +Days</i>, and the <i>Sabbath</i> ensuing. The Sabbath, +they said, was a Type of the Sabbatism, that was +to follow at the End of the World, according to +<abbr title='Saint'>St.</abbr> <i>Paul</i>, <i><abbr title='chapter'>ch.</abbr> <abbr title='five'>v.</abbr></i> to the <i>Hebrews</i>; and then by Analogy +and Consequence, the six Days preceding +the Sabbath, must note the Space and Duration +of the World. If therefore they could discover +how much a Day is reckon’d for, in this mystical +Computation, the Sum of the six Days would be +easily found out. And they think, that, according +to the Psalmist (<i><abbr title='Psalms'>Psal.</abbr> <abbr title='ninety'>xc.</abbr> 4.</i>) and <abbr title='Saint'>St.</abbr> <i>Peter</i>, +(<i>2 Epist. <abbr title='three'>iii.</abbr> 8.</i>) <i>a Day</i> may be estimated <i>a thousand +Years</i>, and consequently six Days must be +counted six thousand Years, for the Duration of +the World. This is their Interpretation, and their +Inference: But it must be acknowledged, that there +is an essential Weakness in all typical and allegorical +Argumentations, in comparison of literal. +And this being allow’d in Diminution of the Proof, +we may be bold to say, that nothing yet appears, +either in Nature, or Scripture, or human Affairs, +repugnant to this Supposition of six thousand +Years: Which hath Antiquity and the Authority +of the Fathers, on its Side.</p> + +<p class='c005'><span class='pageno' id='Page_52'>52</span>We proceed now to the Christian Prophecies +concerning the End of the World. I do +not mention those in <i>Daniel</i>, because I am not +satisfied that any there (excepting that of the +fifth Kingdom itself) extend so far. But in +the <i>Apocalypse</i> of <abbr title='Saint'>St.</abbr> <i>John</i>, which is the last +Revelation we are to expect, there are several +Prophecies that reach to the Consummation of +this World, and the first Resurrection. The +<i>seven Seals</i>, the <i>seven Trumpets</i>, the <i>seven +Vials</i>, do all terminate upon that great Period. +But they are rather Historical Prophecies than +Chronological; they tell us, in their Language, +the Events, but do not measure or express the +Time wherein they come to pass. Others there +are that may be call’d Chronological, as the +<i>treading under Foot the Holy City, Forty and +two months, <abbr title='Apocalypse'>Apoc.</abbr> <abbr title='eleven'>xi.</abbr> 2.</i> The <i>Witnesses</i> opposing +Antichrist <i>One thousand Two hundred +and sixty Days, <abbr title='Apocalypse'>Apoc.</abbr> <abbr title='eleven'>xi.</abbr> 3.</i> The Flight of +the <i>Woman into the Wilderness</i>, for the same +Number of Days, or for a <i>Time, Times, and +half a Time, <abbr title='Apocalypse'>Apoc.</abbr> <abbr title='twelve'>xii.</abbr> 6 & 14.</i> And lastly, +The War of the Beasts against the Saints, <i>Forty-two +Months, <abbr title='Apocalypse'>Apoc.</abbr> <abbr title='thirteen'>xiii.</abbr> 5.</i> These all, you +see, express a Time for their Completion; and +all the same Time, if I be not mistaken: But +they do not reach to the End of the World. Or +if some of them did reach so far, yet because +we do not certainly know where to fix their +Beginning, we must still be at a Loss, when, +or in what Year they will expire. As for Instance, +if the Reign of the Beast, or the Preaching +<span class='pageno' id='Page_53'>53</span>of the Witnesses be 1260 Years, as is reasonably +suppos’d; yet if we do not know certainly +when this Reign, or this Preaching begun, +neither can we tell when it will end. And the +<i>Epocha</i>’s, or Beginnings of these Prophecies are +so differently calculated, and are Things of so +long Debate, as to make the Discussion of them +altogether improper for this Place. Yet it must be +confest, that the best Conjectures that can be made +concerning the approaching End of the World, +must be taken from a judicious Examination of +these Points: And accordingly as we gather up +the Prophecies of the <i>Apocalypse</i>, in a successive +Completion, we see how by degrees we draw +nearer and nearer to the Conclusion of all. But +till some of these enlightening Prophecies be accomplish’d, +we are as a Man that awakes in the +Night, all is dark about him, and he knows not +how far the Night is spent; but if he watch till the +Light appears, the first Glimpses of that will resolve +his Doubts. We must have a little Patience, and, I +think, but a little; still eyeing those Prophecies of +the <i>Resurrection</i> of the <i>Witnesses</i>, and the <i>Depression</i> +of <i>Antichrist</i>: ’Till by their Accomplishment, +the Day dawn, and the Clouds begin to change their +Colour. Then we shall be able to make a near +Guess, when the Sun of Righteousness will arise.</p> + +<p class='c005'>So much for Prophecies. There are also +<i>Signs</i>, which are look’d upon as Forerunners +of the Coming of our Saviour; and, therefore, +may give us some Direction how to judge of +the Distance or Approach of that great Day. +Thus many of the Fathers thought the <i>coming of +<span class='pageno' id='Page_54'>54</span>Antichrist</i> would be a Sign to give the World +Notice of its approaching End. But we may +easily see, by what hath been noted before, what +it was that led the Fathers into that Mistake. +They thought their six thousand Years were near +an End, as they truly were, according to that +Chronology they followed: and therefore they +concluded the Reign of Antichrist must be very +short, whensoever he came, and that he could not +come long before the End of the World. But +we are very well assur’d, from the Revelation +of Saint <i>John</i>, that the Reign of Antichrist is +not to be so short and transient; and from the +Prospect and History of <i>Christendom</i>, that he +hath been already upon his Throne many hundreds +of Years. Therefore this Sign wholly falls +to the Ground; unless you will take it from +the Fall of Antichrist, rather than from his first +Entrance. Others expect the <i>coming</i> of <i>Elias</i>, +to give Warning of that Day, and prepare the +Way of the Lord. I am very willing to admit +that <i>Elias</i> will come, according to the Sense of +the Prophet <i>Malachi</i>, <i><abbr title='chapter'>Chap.</abbr> <abbr title='four'>iv.</abbr> 5, 6.</i> but he +will not come <i>with Observation</i>, no more than +he did in the Person of <i>John</i> the Baptist; He +will not bear the Name of <i>Elias</i>, nor tell us he +is the Man that went to Heaven in a fiery Chariot, +and is now come down again to give us +Warning of the last Fire. But some divine Person +may appear before the second coming of +our Saviour, as there did before his first coming, +and by giving a new Light and Life to the +Christian Doctrine, may dissipate the Mists of +<span class='pageno' id='Page_55'>55</span>Error, and abolish all those little Controversies +amongst good Men, and the Divisions and Animosities +that spring from them: Enlarging their +Spirits by greater Discoveries, and uniting them +all in the Bonds of Love and Charity, and in the +common Study of Truth and Perfection. Such +an <i>Elias</i> the Prophet seems to point at; and may +he come, and be the great Peace-maker and Preparer +of the Ways of the Lord! But at present, +we cannot from this Sign make any Judgment +when the World will end.</p> + +<p class='c005'>Another Sign preceding the End of the World, +is, <i>The Conversion of the Jews</i>; and this is a +wonderful Sign indeed. <abbr title='Saint'>St.</abbr> <i>Paul</i> seems expresly to +affirm it, <i>Rom. <abbr title='eleven'>xi.</abbr> 25, 26.</i> But it is differently +understood, either of their Conversion only, or of +their Restoration to their own Country, Liberties +and Dominion. The Prophets bear hard upon +this Sense sometimes, as you may see in <i>Isaiah</i>, +<i>Ezekiel</i>, <i>Hosea</i>, <i>Amos</i>. And to the same purpose +the antient Promise of <i>Moses</i> is interpreted, <i><abbr title='Deuteronomy'>Deut.</abbr> +<abbr title='thirty'>xxx.</abbr></i> Yet this seems to be a thing very unconceivable: +Unless we suppose the ten Tribes to be +still in some hidden Corner of the World, from +whence they may be conducted again to their own +Country, as once out of <i>Ægypt</i>, by a miraculous +Providence, and establish’d there: Which, +being known, will give the Alarm to all the other +<i>Jews</i>, in the World, and make an universal Confluence +to their old Home. Then our Saviour, by +an extraordinary Appearance to them, as once to +<abbr title='Saint'>St.</abbr> <i>Paul</i>, <i>John <abbr title='nineteen'>xix.</abbr> 37.</i> and by Prophets, <i><abbr title='Apocalypse'>Apoc.</abbr> +<abbr title='one'>i.</abbr> 7.</i> <i><abbr title='Matthew'>Mat.</abbr> <abbr title='twenty-three'>xxiii.</abbr> 39.</i> rais’d up amongst them for +<span class='pageno' id='Page_56'>56</span>that purpose, may convince them that he is the +true <i>Messiah</i>, and convert them to the Christian +Faith; which will be no more strange, than was +the first Conversion of the <i>Gentile</i> World. But if +we be content with a Conversion of the <i>Jews</i>, +without their Restoration; and of those two Tribes +only, which are now dispersed throughout the +Christian World, and other known Parts of the +Earth: That these should be converted to the +Christian Faith, and incorporated into the Christian +Commonwealth, losing their National Character +and Distinction: If this, I say, will satisfy the Prophecies, +it is not a Thing very difficult to be conceived. +For when the World is reduc’d to a +better and purer State of Christianity, and that +Idolatry, in a great measure remov’d, which gave +the greatest Scandal to the <i>Jews</i>, they will begin +to have better Thoughts of our Religion, and +be dispos’d to a more ingenuous and unprejudic’d +Examination of their Prophecies concerning +the <i>Messiah</i>: God raising up Men +amongst them of divine and enlarged Spirits, +Lovers of Truth more than of any particular +Sect or Opinion; with Light to discern it, and +Courage to profess it. Lastly, It will be a cogent +Argument upon them, to see the Age of +the World so far spent, and no Appearance yet, +of their long expected <i>Messiah</i>. So far spent, +I say, that there is no Room left, upon any +Computation whatsoever, for the Oeconomy of +a <i>Messiah</i> yet to come. This will make them +reflect more carefully and impartially upon +him whom the Christians propose, <i>Jesus of +<span class='pageno' id='Page_57'>57</span>Nazareth</i>, whom their Fathers Crucified at +<i>Jerusalem</i>: Upon the Miracles he wrought +in his Life, and after his Death; and upon the +wonderful Propagation of his Doctrine throughout +the World, after his Ascension. And lastly, +upon the Desolation of <i>Jerusalem</i>, upon their +own scattered and forlorn Condition, foretold by +that Prophet, as a Judgment of God upon an ungrateful +and wicked People.</p> + +<p class='c005'>This I have said to state the Case of the Conversion +of the <i>Jews</i>, which will be a Sign of the +approaching Reign of Christ. But, alas! what +Appearance is there of this Conversion in our +Days? or what Judgment can we make from a +Sign that is not come to pass? ’Tis ineffectual +as to us, but may be of Use to Posterity. Yet +even to them it will not determine, at what +Distance they are from the End of the World, but +be a Mark only that they are not far from it. +There will be Signs also, in those last Days, in +the Heavens, and in the Earth, and in the Sea, +Forerunners of the <i>Conflagration</i>; as the Obscuration +of the Sun and Moon, Earthquakes, Roarings +of the troubled Sea, and such like Disorders in +the natural World, ’tis true; but these are the +very Pangs of Death, and the Strugglings of Nature +just before her Dissolution, and it will be too +late then to be aware of our Ruin when it is at +the Door. Yet these being Signs or Prodigies +taken Notice of by Scripture, we intend, God +willing, after we have explained the Causes and +Manner of the <i>Conflagration</i>, to give an Account +also whence these unnatural Commotions +<span class='pageno' id='Page_58'>58</span>will proceed, that are the Beginnings or immediate +Introductions to the last Fire.</p> + +<p class='c005'>Thus we have gone through the Prophecies +and Signs that concern the last Day and the last +Fate of the World. And how little have we +learned from them as to the Time of that great +Revolution? Prophecies rise sometimes with an +even gradual Light, as the Day riseth upon the +Horizon: and sometimes break out suddenly like +a Fire, and we are not aware of their Approach +’till we see them accomplish’d. Those that concern +the End of the World, are of this latter Sort, +to unobserving Men; but even to the most observing, +there will still be a Latitude; we must not +expect to calculate the coming of our Saviour, +like an Eclipse, to Minutes and half Minutes. +There are <i>Times and Seasons which the Father +hath put in his own Power</i>. If it was design’d +to keep these Things secret, we must not think +to out-wit Providence, and from the Prophecies +that are given us, pick out a Discovery that was +not intended we should ever make. It is determin’d +in the Councils of Heaven just how far +we shall know these Events beforehand, and +with what Degree of Certainty: And with this +we must be content, whatsoever it is. The +<i>Apocalypse</i> of <abbr title='Saint'>St.</abbr> <i>John</i> is the last Prophetical +Declaration of the Will of God, and contains +the Fate of the Christian Religion to the End +of the World, its Purity, Degeneracy, and Reviviscency. +The Head of this Degeneracy is +call’d <i>The Beast, the false Prophet, the Whore +of Babylon</i>, in Prophetical Terms: And in an +<span class='pageno' id='Page_59'>59</span>Ecclesiastical Term is commonly call’d <i>Antichrist</i>. +Those that bear Testimony against this Degeneracy, +are call’d the <i>Witnesses</i>: Who, after they +have been a long Time in a mean and persecuted +Condition, are to have their Resurrection +and Ascension; that is, be advanc’d to Power and +Authority. And this Resurrection of the <i>Witnesses</i>, +and Depression of <i>Antichrist</i>, is that which +will make the great Turn of the World to Righteousness, +and the great Crisis, whereby we may +judge of its drawing to an End. ’Tis true, there +are other Marks, as the passing away of the <i>second +Woe</i>, <i><abbr title='Apocalypse'>Apoc.</abbr> <abbr class='spell'>c.</abbr> <abbr title='nine'>ix.</abbr></i> which is commonly thought to +be the <i>Ottoman</i> Empire; and the Effusion of the +<i>Vials</i>, <i><abbr title='Apocalypse'>Apoc.</abbr> <abbr class='spell'>c.</abbr> <abbr title='sixteen'>xvi.</abbr></i> The first of these will be +indeed a very conspicuous Mark, if it follow upon +the Resurrection of the Witnesses, as by the Prophecy +it seems to do, <i><abbr title='chapter'>ch.</abbr> <abbr title='eleven'>xi.</abbr> 14.</i> But as to the +Vials, tho’ they do plainly reach in a Series to the +End of the World, I am not satisfied with any +Exposition I have yet met with, concerning their +precise Time or Contents.</p> + +<p class='c005'>In a Word, though the Sum and general +Contents of a Prophecy be very intelligible, yet +the Application of it to Time and Persons may +be very lubricous. There must be Obscurity in +a Prophecy, as well as Shadow in a Picture. +All its Lines must not stand in a full Light. For +if Prophecies were open and barefac’d as to +all their Parts and Circumstances, they would +check and obstruct the Course of human Affairs; +and hinder, if it was possible, their own +Accomplishment. Modesty and Sobriety are +<span class='pageno' id='Page_60'>60</span>in all Things commendable, but in nothing more +than in the Explication of these sacred Mysteries; +and we have seen so many miscarry by a too close +and particular Application of them, that we ought +to dread the Rock about which we see so many +Shipwrecks. He that does not err above a Century, +in calculating the last Period of Time, from +what Evidence we have at present, hath, in my +Opinion, cast up his Accounts very well. But +the Scenes will change fast towards the Evening +of this long Day, and when the Sun is near setting, +they will more easily compute how far he +hath to run.</p> +<h3 class='c010'>CHAP. <abbr title='six'>VI.</abbr> <br> <i>Concerning the Causes of the Conflagration.</i></h3> +<p class='c011'><i>The Difficulty of conceiving how this Earth can +be set on Fire. With a general Answer to that +Difficulty. Two suppos’d Causes of the Conflagration, +by the Sun’s drawing nearer to the +Earth, or the Earth’s throwing out the central +Fire, examin’d and rejected.</i></p> +<p class='c004'>We have now made our Way clear to +the principal Point, <i>The Causes of the +Conflagration</i>: How the Heavens and the +Earth will be set on Fire, what Materials are +prepared, or what Train of Causes, for that +purpose. The Antients, who have kept us +Company pretty well thus far, here quite desert +<span class='pageno' id='Page_61'>61</span>us: they deal more in Conclusions than +Causes, as is usual in all Traditional Learning. +And the <i>Stoicks</i> themselves, who inculcate so +much the Doctrine of the Conflagration, and +make the Strength of it such, as to dissolve the +Earth into a fiery Chaos, are yet very short and +superficial in their Explications, how this shall come +to pass. The latent Seeds of Fire, they say, shall +every where be let loose, and that Element will +prevail over all the rest, and transform every Thing +into its own Nature. But these are general Things, +that give little Satisfaction to inquisitive Persons. +Neither do the modern Authors, that treat of +the same Subject, relieve us in this Particular: +They are willing to suppose the Conflagration a +superficial Effect, that so they may excuse themselves +the Trouble of enquiring after Causes. ’Tis +no doubt, in a Sort supernatural; and so the Deluge +was: Yet <i>Moses</i> sets down the Causes of the +Deluge, the Rains from above, and the Disruption +of the Abyss. So there must be Treasures of Fire +provided against that Day, by whose Eruption this +second Deluge will be brought upon the Earth.</p> + +<p class='c005'>To state the Case fairly, we must first represent +the Difficulty of setting the Earth on +Fire; tye the Knot, before we loose it; that +so we may the better judge whether the Causes +that shall be brought into View, may be sufficient +to overcome so great Opposition. The +Difficulty, no doubt, will be chiefly from the +great Quantity of Water that is about our Globe; +whereby Nature seems to have made Provision +against any Invasion by Fire, and secur’d us +<span class='pageno' id='Page_62'>62</span>from that Enemy more than any other. We see +half of the Surface of the Earth cover’d with the +Seas, whose Channel is of a vast Depth and +Capacity: Besides innumerable Rivers, great and +small, that water the Face of the dry Land, and +drench it with perpetual Moisture. Then within +the Bowels of the Earth, there are Store-Houses +of subterraneous Waters; which are as a Reserve, +in case the Ocean and the Rivers should be +overcome. Neither is Water our only Security, +for the hard Rocks, and stony Mountains, which +no Fire can bide upon, are set in long Ranges +upon the Continents and Islands; and must needs +give a Stop to the Progress of that furious Enemy, +in case he should attack us. Lastly, the Earth +itself is not combustible in all its Parts. ’Tis not +every Soil that is fit Fewel for the Fire. Clay, +and Mire, and such like Soils, will rather choak and +stifle it, than help it on its Way. By these Means +one would think the Body of the Earth secur’d; +and though there may be partial Fires, or Inundations +of Fire, here and there, in particular Regions, +yet there cannot be an universal Fire throughout +the Earth. At least, one would hope for a +safe Retreat towards the Poles, where there is +nothing but Snow, and Ice, and bitter Cold. +These Regions sure are in no Danger to be burnt, +whatsoever becomes of the other Climates of the +Earth.</p> + +<p class='c005'>This being the State and Condition of the +present Earth, one would not imagine by these +Preparations, ’twas ever intended that it should +perish by an universal Fire. But such is often +<span class='pageno' id='Page_63'>63</span>the Method of Providence, that the exterior +Face of Things looks one Way, and the Design +lies another; ’till at length, touching a Spring, as +it were, at a certain Time, all those Affairs change +Posture and Aspect, and shew us which way Providence +inclines. We must therefore suppose, +before the Conflagration begins, there will be +Dispositions and Preparatives suitable to so great a +Work: and all Antiquity, sacred and prophane, +does so far concur with us, as to admit and suppose +that a great Drought will precede, and an +extraordinary Heat and Dryness of the Air, to usher +in this fiery Doom. And these being Things +which often happen in a Course of Nature, we +cannot disallow such easy Preparations, when +Providence intends so great a Consequence. The +Heavens will be shut up, and the Clouds yield no +Rain; and by this, with an immoderate Heat in +the Air, the Springs of Water will become dry, +the Earth chapp’d and parch’d, and the Woods +and Trees made ready Fewel for the Fire. We +have Instances, in History, that there have been +Droughts and Heats of this Nature, to that Degree, +that the Woods and Forests have taken Fire, +and the outward Turf and Surface of the Earth, +without any other Cause than the Dryness of +the Season, and the Vehemency of the Sun. +And, which is more considerable, the Springs +and Fountains being dry’d up, the greater Rivers +have been sensibly lessen’d, and the lesser +quite empty’d, and exhal’d. These Things, +which happen frequently, in particular Countries +and Climates, may, at an appointed Time, +<span class='pageno' id='Page_64'>64</span>by the Disposition of Providence, be more universal +throughout the Earth; and have the +same Effects every where, that we see by Experience +they have had in certain Places: And +by this Means, we may conceive it as feasible +to set the whole Earth on Fire in some little +Space of Time, as to burn up this, or that +Country after a great Drought. But I mean +this, with Exception still to the main Body of +the Sea; which will indeed receive a greater +Diminution from these Causes, than we easily +imagine; but the final Consumption of it will +depend upon other Reasons, whereof we must +give an Account in the following Chapters.</p> + +<p class='c005'>As to the Mountains and Rocks, their lofty +Heads will sink when the Earthquakes begin to +roar, at the Beginning of the Conflagration; as +we shall see hereafter. And as to the Earth itself, +’tis true there are several Sorts of Earth that are +not proper Fuel for Fire; but those Soils that +are not so immediately, as clayey Soils, and such +like, may, by the Strength of Fire, be converted +into Brick, or Stone, or earthen Metal, and so +melted down and vitrified. For, in Conclusion, +there is no terrestrial Body that does not finally +yield to the Force of Fire, and may either be converted +into Flame, incorporated Fire, or into a Liquor +more ardent than either of them. Lastly, As to +the Polar Regions, which you think will be a safe +Retreat and inaccessible to the Fire; ’tis true, +unless Providence hath laid subterraneous Treasures +of Fire there unknown to us, those Parts +of the Earth will be the last consum’d. But it +<span class='pageno' id='Page_65'>65</span>is to be observ’d, that the Cold of those Regions +proceeds from the Length of their Winter, and +their Distance from the Sun when he is beyond +the Æquator; and both these Causes will be removed +at the Conflagration. For we suppose the +Earth will then return to its primitive Situation, +which we have explain’d in the second Book of +this <i>Theory</i>, <i><abbr title='chapter'>chap.</abbr> <abbr title='three'>iii.</abbr></i> and will have the Sun always +in its Æquator; whereby the several Climates of +the Earth will have a perpetual Equinox, and those +under the Poles a perpetual Day: And therefore +all the Excess of Cold, and all the Consequences +of it, will soon be abated. However, the Earth +will not be burnt in one Day, and those Parts of the +Earth being uninhabited, there is no Inconvenience +that they should be more slowly consum’d +than the rest.</p> + +<p class='c005'>This is a general Answer to the Difficulty propos’d +about the Possibility of the Conflagration; +and being general only, the Parts of it must be +more fully explain’d and confirm’d in the Sequel +of this Discourse. We should now proceed directly +to the Causes of the Conflagration, and shew in +what manner they do this great Execution upon Nature: +But to be just and impartial in this Enquiry, +we ought first to separate the spurious and pretended +Causes from those that are real and genuine; to +make no false Musters, nor any shew of being stronger +than we are; and if we can do our Work with less +Force, it will be more to our Credit; as a Victory is +more honourable that is gain’d with fewer Men.</p> + +<p class='c005'>There are two grand capital Causes which +some Authors make use of, as the chief Agents +<span class='pageno' id='Page_66'>66</span>in this Work, the <i>Sun</i>, and the <i>Central Fire</i>. +These two great Incendiaries, they say, will be let +loose upon us at the Conflagration; the one drawing +nearer to the Earth, and the other breaking +out of its Bowels into these upper Regions. These +are potent Causes indeed, more than enough to +destroy this Earth, if it was a thousand Times +bigger than it is. But for that very Reason, I +suspect they are not the true Causes; for God and +Nature do not use to employ unnecessary Means +to bring about their Designs. Disproportion and +Over-sufficiency is one sort of false Measures, and +’tis a Sign we do not thoroughly understand our +Work, when we put more Strength to it than +the Thing requires. Men are forward to call in +extraordinary Powers, to rid their Hands of a +troublesome Argument, and so make a short +Dispatch to save themselves the Pains of further +Enquiries; but as such Methods as these commonly +have no Proof, so they give little Satisfaction +to an Inquisitive Mind. This Supposition of +burning the Earth, by the Sun drawing nearer and +nearer to it, seems to be made in Imitation of the +Story of <i>Phaeton</i>, who driving the Chariot of the +Sun with an unsteady Hand, came so near the +Earth, that he set it on Fire. But however, we +will not reject any Pretensions without a fair +Trial: Let us examine therefore what Grounds +they can have for either of these Suppositions, of +the Approximation of the Sun to the Earth, or +the Eruption of the Central Fire.</p> + +<p class='c005'>As to the Sun, I desire first to be satisfied in +present Matter of Fact: Whether by any Instrument +<span class='pageno' id='Page_67'>67</span>or Observation it hath or can be discover’d, +that the Sun is nearer to the Earth now, +than he was in former Ages? Or, If by any Reasoning +or comparing Calculations, such a Conclusion +can be made? If not, this is but an imaginary +Cause, and as easily deny’d as propos’d. +Astronomers do very little agree in their Opinions +about the Distance of the Sun: <i>Ptolemy</i>, +<i>Albategnius</i>, <i>Copernicus</i>, <i>Tycho</i>, <i>Kepler</i>, and others +more modern, differ all in their Calculations; +but not in such a Manner or Proportion, as +should make us believe that the Sun comes nearer +to the Earth, but rather goes further from it. For +the more modern of them make the Distance +greater than the more ancient do. <i>Kepler</i> says, +the Distance of the Sun from the Earth lies betwixt +700 and 2000 Semidiameters of the Earth: +But <i>Ricciolus</i> makes it betwixt 700 and 7000: +And <i>Gottefred Wendelme</i> hath taken 14656 Semidiameters, +for a middle Proportion of the +Sun’s Distance; to which <i>Kepler</i> himself came +very near in his later Years. So that you see +how groundless our Fears are from the Approaches +of an Enemy, that rather flies from us, +if he change Postures at all. And we have more +Reason to believe the Report of the modern +Astronomers, than of the antient, in this Matter; +both because the Nature of the Heavens and of +the celestial Bodies is now better known, and also +because they have found out better Instruments and +better Methods to make their Observations.</p> + +<p class='c005'>If the Sun and Earth were come nearer to +one another, either the Circle of the Sun’s diurnal +<span class='pageno' id='Page_68'>68</span>Arch would be less, and so the Day +shorter; or the Orbit of the Earth’s annual +Course would be less, and so the Year shorter: +Neither of which we have any Experience of. +And those that suppose us in the Centre of the +World, need not be afraid ’till they see <i>Mercury</i> +and <i>Venus</i> in a Combustion, for they lie betwixt +us and Danger; and the Sun cannot come so +readily at us with his fiery Darts, as at them who +stand in his Way. Lastly, this languishing Death, +by the gradual Approaches of the Sun, and that +irreparable Ruin of the Earth, which at last must +follow from it, do neither of them agree with +that Idea of the <i>Conflagration</i>, which the Scripture +hath given us; for it is to come suddenly and +unexpectedly, and take us off like a Violent Fever, +not as a lingring Consumption. And the Earth +is also to be destroyed by Fire, as not to take +away all Hopes of a Resurrection, or Renovation: +For we are assur’d by Scripture, that there will be +new Heavens and a new Earth after these are +burnt up. But if the Sun should come so near us, +as to make the <i>Heavens pass away with a Noise, +and melt the Elements with fervent Heat</i>, and +destroy the Form, and all the Works of the Earth, +what Hopes or Possibility would there be of a Renovation, +while the Sun continu’d in this Posture? +He would more and more consume and prey upon +the Carcass of the Earth, and convert it at length +either into an Heap of Ashes, or a Lump of vitrified +Metal.</p> + +<p class='c005'>So much for the Sun. As to the <i>Central +Fire</i>, I am very well satisfied it is no imaginary +<span class='pageno' id='Page_69'>69</span>Thing: All Antiquity hath preserv’d some sacred +Monument of it: The <i>Vestal</i> Fire of the +<i>Romans</i>, which was so religiously attended: +The <i>Prytoneia</i> of the <i>Greeks</i> were to the same +purpose, and dedicated to <i>Vesta</i>: And the <i>Pyretheia</i> +of the <i>Persians</i>, where Fire was kept continually +by the <i>Magi</i>. These all, in my Opinion, +had the same Origin, and the same Signification. +And tho’ I do not know any particular Observation, +that does directly prove or demonstrate that +there is such a Mass of Fire in the middle of the +Earth; yet the best Accounts we have of the Generation +of a Planet do suppose it; and ’tis agreeable +to the whole Oeconomy of Nature: As a +Fire in the Heart, which gives Life to her Motions +and Productions. But, however, the Question is +not at present, about the Existence of this Fire, +but the Eruption of it, and the Effect of that Eruption; +which cannot be, in my Judgment, such +a <i>Conflagration</i> as describ’d in Scripture.</p> + +<p class='c005'>This Central Fire must be enclos’d in a Shell +of great Strength and Firmness; for being of +itself the lightest, and most active of all Bodies, +it would not be detained in the lowest Prison +without a strong Guard upon it. ’Tis true, +we can make no certain Judgment of what +Thickness this Shell is; but if we suppose this +Fire to have a twentieth Part of the Semidiameter +of the Earth, on either side the Centre, +for its Sphere, which seems to be a fair Allowance; +there would still remain nineteen Parts +for our Safeguard and Security: And these +nineteen Parts of the Semidiameter of the +<span class='pageno' id='Page_70'>70</span>Earth will make 3268 Miles, for a Partition-Wall +betwixt us and this Central Fire. Who +would be afraid of an Enemy lock’d up in so +strong a Prison? But you’ll say, it may be, tho’ +the Central Fire, at the Beginning of the World, +might have no more Room or Space than what +is mention’d; yet being of that Activity that it +is, and corrosive Nature, it may, in the Space of +some thousands of Years, have eaten deep into +the Sides of its Prison; and so come nearer to +the Surface of the Earth by some hundreds or +thousands of Miles, than it was at first. This +would be a material Exception, if it could be +made out. But what Phænomenon is there in +Nature that proves this? How does it appear by +an Observation, that the Central Fire gains +Ground upon us? Or is increased in Quantity, +or come nearer to the Surface of the Earth? I +know nothing that can be offer’d in Proof of this: +and if there be no Appearance of a Change, nor +any sensible Effect of it, ’tis an Argument there is +none, or none considerable. If the Quantity of +that Fire was considerably increas’d, it must needs, +besides other Effects, have made the Body of the +Earth considerably lighter. The Earth having, by +this Conversion of its own Substance into Fire, +lost so much of its heaviest Matter, and got so +much of the lightest and most active Element instead +of it: and in both these respects, its Gravity +would be manifestly lessen’d. Which if it really +was in any considerable Degree, it would discover +it self by some Change, either as to the +Motion of the Earth, or as to its Place or Station +<span class='pageno' id='Page_71'>71</span>in the Heavens. But there being no external +Change observable, in this or any other respect, +’tis reasonable to presume that there is no considerable +inward Change, or no great Consumption of +its inward Parts and Substance; and consequently +no great Increase of the central Fire.</p> + +<p class='c005'>But if we should admit both an Increase and +Eruption of this Fire, it would not have that +Effect which is pretended. It might cause some +Confusion and Disorder in those Parts of the +Earth where it broke out, but it would not make +an universal Conflagration, such as is represented +to us in Scripture. Let us suppose the Earth to +be open, or burst in any Place; under the Pole, +for Instance, or under the <i>Æquator</i>; and let +it gape as low as the Central Fire: At this +Chasm or Rupture we suppose the Fire would +gush out; and what then would be the Consequence +of this when it came to the Surface of +the Earth? It would either be dissipated and lost +in the Air, or fly still higher towards the Heavens +in a Mass of Flame. But what Execution in +the mean time would it do upon the Body of the +Earth? ’Tis but like a Flash of Lightning, or a +Flame issuing out of a Pit, that dies presently. +Besides, this Central Fire is of that Subtilty and +Tenuity, that it is not able to inflame gross +Bodies: no more than those Meteors we call +<i>Lambent Fires</i>, inflame the Bodies to which +they stick. Lastly, in explaining the Manner +of the Conflagration, we must have regard +principally to Scripture; for the Explications +given there are more to the purpose, than all +<span class='pageno' id='Page_72'>72</span>that the Philosophers have said upon that Subject. +Now, as we noted before, ’tis manifest in +Scripture, that after the <i>Conflagration</i>, there will +be a <i>Restauration</i>, <i>new Heavens</i>, and a <i>new +Earth</i>. ’Tis the express Doctrine of <abbr title='Saint'>St.</abbr> <i>Peter</i>, +besides other Prophets: We must therefore suppose +the Earth reduc’d to such a Chaos by this last +Fire, as will lay the Foundation of a new World, +<i>2 Pet. <abbr title='three'>iii.</abbr> 12, 13.</i> Which can never be, if the +inward Frame of it be broke, the Central Fire +exhausted, and the exterior Region suck’d into +those central Vacuities. This must needs make +it lose its former Poise and Libration, and it will +thereupon be thrown into some other Part of the +Universe, as the useless Shell of a broken Granado, +or as a dead Carcass, and unprofitable Matter.</p> + +<p class='c005'>These Reasons may be sufficient why we +should not depend upon those pretended Causes +of the <i>Conflagration</i>, the Sun’s Advance towards +the Earth, or such a Rupture of the Earth as will +let out the Central Fire. These Causes, I hope, +will appear superfluous, when we shall have given +an Account of the <i>Conflagration</i> without them. +But young Philosophers, like young Soldiers, +think they are never sufficiently armed; and often +take more Weapons, than they can make use +of, when they come to fight. Not that we altogether +reject the Influence of the Sun, or of the +Central Fire; especially the latter: For in that +great Estuation of Nature, the Body of the +Earth will be much open’d and relaxated; and +when the Pores are enlarg’d, the Steams of that +Fire will sweat out more plentifully into all its +<span class='pageno' id='Page_73'>73</span>Parts; but still without any Rupture in the Vessels, +or in the Skin. And whereas these Authors suppose +the very Veins to burst, and the vital Blood +to gush out, as at open Flood-Gates, we only allow +a more copious Perspiration, and think that +sufficient for all Purposes in this Case.</p> +<h3 class='c010'>CHAP. <abbr title='seven'>VII.</abbr></h3> +<p class='c011'><i>The true Bounds of the last Fire, and how far +it is fatal. The natural Causes and Materials +of it, cast into three Ranks: First, +Such as are exterior and visible upon the Earth; +where the Vulcano’s of the Earth, and their +Effects, are consider’d. Secondly, Such Materials +as are within the Earth. Thirdly, Such +as are in the Air.</i></p> +<p class='c004'>As we have, in the preceding Chapter, +laid aside those Causes of the Conflagration +which we thought too great and cumbersome; +so now we must, in like manner, +examine the Effect, and reduce that to its just +Measures and Proportions, that there may be +nothing left superfluous on either side; then, by +comparing the real Powers with the Work they +are to do, both being stated within their due +Bounds, we may the better judge how they are +proportion’d to one another.</p> + +<p class='c005'>We noted before, that the Conflagration had +nothing to do with the Stars, and superior +Heavens, but was wholly confin’d to this sublunary +<span class='pageno' id='Page_74'>74</span>World. And this Deluge of Fire will +have much what the same Bounds, that the Deluge +of Water had formerly. This is according +to <abbr title='Saint'>St.</abbr> <i>Peter</i>’s Doctrine, for he makes the same +Parts of the Universe to be the Subject of both: +Namely, the inferior Heavens and the Earth, <i>2 Pet. +<abbr title='three'>iii.</abbr> 5, 6.</i> <i>The Heavens and the Earth which +were then, perish’d in a Deluge of Water</i>: <abbr title='verse'>ver.</abbr> 7. +<i>But the Heavens and the Earth that are now, +are reserv’d to Fire.</i> The present Heavens and +Earth are substituted in the Place of those that +perish’d at the Deluge, and these are to be over-run +and destroy’d by Fire, as those were by Water. +So that the Apostle takes the same Regions, and +the same Space and Compass for the one, as for the +other, and makes their Fate different according to +their different Constitution, and the different Order +of Providence. This is the Sense <abbr title='Saint'>St.</abbr> <i>Austin</i> +gives us of the Apostle’s Words, and these are the +Bounds he sets to the last Fire; whereof a modern +Commentator is so well assur’d, that he says, +<i>Estius in loc. They neither understand Divinity, +nor Philosophy, that would make the Conflagration +reach above the elementary Heavens</i>.</p> + +<p class='c005'>Let these be then its Limits upwards, the +Clouds, Air, and Atmosphere of the Earth. +But the Question seems more doubtful, <i>How</i> far +it will extend downwards, into the Bowels of the +Earth? I answer still, to the same Depth that the +Waters of the Deluge reach’d: To the lowest +Abysses, and the deepest Caverns within the Ground. +And seeing no Caverns are deeper or lower, at +least according to our Theory, than the Bottom +<span class='pageno' id='Page_75'>75</span>of the great Ocean, to that Depth, I suppose, the +Rage of this Fire will penetrate, and devour all before +it. And therefore we must not imagine, that +only the outward Turf and habitable Surface of +the Earth will be put into a Flame and laid waste: +the whole exterior Region of the Earth, to the +Depth of the deepest Part of the Sea, will suffer +in this Fire; and suffer to that Degree, as to be +melted down, and the Frame of it dissolv’d. For +we are not to conceive that the Earth will be +only scorcht or charkt in the last Fire, there will +be a Sort of Liquefaction and Dissolution; <i>Rev. +<abbr title='fifteen'>xv.</abbr> 2.</i> <i>2 Pet. <abbr title='three'>iii.</abbr> 10.</i> <i><abbr title='Psalms'>Psal.</abbr> <abbr title='ninety-seven'>xcvii.</abbr> 5.</i> it will become +a <i>molten Sea mingled with Fire</i>, according to the +Expression of Scripture. And this Dissolution may +reasonably be suppos’d to reach as low as the Earth +hath any Hollownesses, or can give vent to Smoak +and Flame.</p> + +<p class='c005'>Wherefore, taking these for the Bounds and +Limits of the last great Fire, the next Thing +to be enquired into, are the <i>Natural Causes</i> of +it: How this strange Fate will seize upon the +sublunary World, and with an irresistible Fury +subdue all Things to it self. But when I +say <i>Natural Causes</i>, I would not be so understood, +as if I thought the Conflagration was a +pure <i>Natural Fatality</i>, as the <i>Stoicks</i> seem to +do. No, ’tis a <i>mix’d Fatality</i>; the Causes indeed +are Natural, but the Administration of +them is from an higher Hand. Fire is the +Instrument, or the executive Power, and hath +no more Force given it than what it hath +naturally; but the Concurrence of these Causes, +<span class='pageno' id='Page_76'>76</span>or of these fiery Powers, at such a Time, +and in such a Manner, and the Conduct of them +to carry on and complete the whole Work +without Cessation or Interruption, that I look +upon as more than what material Nature could +effect of itself, or than could be brought to +pass by such a Government of Matter, as is the +bare Result of its own Laws and Determinations. +When a Ship falls gently before the Wind, the +Mariners may stand idle; but to guide her in a +Storm, all Hands must be at Work. There are +Rules and Measures to be observ’d, even in these +Tumults and Desolations of Nature, in destroying +a World, as well as in making one, and, therefore, +in both it is reasonable to suppose a more than +ordinary Providence to superintend the Work. +Let us not, therefore, be too positive or presumptuous +in our Conjectures about these Things; for +if there be an invisible Hand, Divine or Angelical, +that touches the Springs and Wheels; it will not +be easy for us to determine, with Certainty, the +Order of their Motions. However, ’tis our +Duty to search into the Ways and Works of +God, as far as we can: And we may, without +Offence, look into the Magazines of Nature; see +what Provisions are made, and what Preparations +for this great Day; and in what Method ’tis most +likely the Design will be executed.</p> + +<p class='c005'>But before we proceed to mark out Materials +for this Fire, give me leave to observe one Condition +or Property in the Form of this present +Earth, that makes it capable of Inflammation. +’Tis the Manner of its Construction, in an hollow +<span class='pageno' id='Page_77'>77</span>cavernous Form: By reason whereof, containing +much Air in its Cavities, and having many +Inlets and Outlets, ’tis in most Places capable of +Ventilation, pervious and passable to the Winds, +and consequently to the Fire. Those that have read +the former Part of this Theory, <i>Book 1. <abbr title='chapter'>ch.</abbr> 6, 7.</i> +know how the Earth came into this hollow and broken +Form; from what Causes and at what Time; +namely, at the universal Deluge; when there was +a Disruption of the exterior Earth that fell into +the Abyss, and so, for a Time was overflow’d +with Water. These Ruins, recover’d from the +Water, we inhabit, and these Ruins, only will +be burnt up; for being not only unequal in their +Surface, but also hollow, loose, and incompact +within, as Ruins use to be, they are made thereby +capable of a second Fate, by Inflammation. <i>Thereby</i>, +I say, they are made combustible; for if the exterior +Regions of this Earth were as close and compact +in all their Parts, as we have Reason to believe +the interior Regions of it to be, the Fire could have +little Power over it, nor ever reduce it to such a +State as is requir’d in a compleat Conflagration, +such as ours is to be.</p> + +<p class='c005'>This being admitted, that the exterior Region +of the Earth stands hollow, as a well set +Fire, to receive Air freely into its Parts, and +hath Issues for Smoke and Flame: It remains +to enquire, what Fuel or Materials Nature +hath fitted to kindle this Pile, and to continue +it on Fire ’till it be consum’d; or, in plain +Words, what are the <i>natural Causes and Preparatives +for a Conflagration</i>. The first and +<span class='pageno' id='Page_78'>78</span>most obvious Preparations that we see in Nature +for this Effect, are the <i>burning Mountains</i>, or Volcano’s +of the Earth. These are lesser Essays or +Preludes to the general Fire: set on purpose by +Providence to keep us awake, and to mind us continually, +and forewarn us of what we are to expect +at last. The Earth, you see, is already kindled, blow +but the Coal, and propagate the Fire, and the +Work will go on, <i><abbr title='Isaiah'>Isa.</abbr></i> <abbr title='thirty'>xxx.</abbr> 33. <i>Tophet is prepared +of old</i>; and when the Day of Doom is come, and +the Date of the World expir’d, <i>the Breath of the +Lord</i> shall make it burn.</p> + +<p class='c005'>But besides these burning Mountains, there are +Lakes of Pitch and Brimstone, and oily Liquors +dispers’d in several Parts of the Earth. These are +to enrage the Fire as it goes, and to fortify it against +any Resistance or Opposition. Then all the vegetable +Productions upon the Surface of the Earth, as +Trees, Shrubs, Grass, Corn, and such like; every +thing that grows out of the Ground, is Fewel for +the Fire; and tho’ they are now accommodated +to our Use and Service, they will then turn all +against us; and with a mighty Blaze, and rapid +Course, make a Devastation of the outward Furniture +of the Earth, whether natural or artificial. +But these Things deserve some further Consideration, +especially that strange Phænomenon of the +<i>Volcano</i>’s or <i>burning Mountains</i>, which we will +now consider more particularly.</p> + +<p class='c005'>There is nothing certainly more terrible in all +Nature than fiery Mountains to those that live +within the View or Noise of them; but it is not +easy for us, who never see them, nor heard them, +<span class='pageno' id='Page_79'>79</span>to represent them to ourselves with such just and +lively Imaginations as shall excite in us the same +Passions, and the same Horror as they would excite, +if present to our Senses. The Time of their +Eruption, and of their Raging, is, of all others, +the most dreadful; but, many times, before their +Eruption, the Symptoms of an approaching Fit +are very frightful to the People. The Mountain +begins to roar and bellow in its hollow Caverns; +cries out, as it were, in Pain to be deliver’d of +some Burthen too heavy to be born, and too +big to be easily discharged. The Earth shakes and +trembles, in Apprehension of the Pangs and Convulsions +that are coming upon her; and the Sun +often hides his Head, or appears with a discolour’d +Face, pale, or dusky, or bloody, as if all Nature +was to suffer in this Agony. After these Forerunners +or Symptoms of an Eruption, the wide +Jaws of the Mountain open: And first, Clouds of +Smoke issue out, then Flames of Fire, and after +that a Mixture of all Sorts of burning Matter; +red hot Stones, Lumps of Metal, half-dissolv’d +Minerals, with Coals and fiery Ashes. These fall +in thick Showers round about the Mountain, and +in all adjacent Parts; and not only so, but are +carried, partly by the Force of the Expulsion, and +partly by the Winds when they are aloft in the +Air, into far distant Countries. As from <i>Italy</i> to +<i>Constantinople</i>, and cross the <i>Mediterranean</i> Sea +into <i>Africk</i>; as the best Historians, <i>Procopius</i>, +<i>Ammianus Marcellinus</i>, and <i>Dion Cassius</i>, have +attested.</p> + +<p class='c005'><span class='pageno' id='Page_80'>80</span>These Vulcano’s are planted in several Regions +of the Earth, and in both Continents, this of ours, +and the other of <i>America</i>. For by Report of +those that have view’d that new-found World, +there are many Mountains in it that belch out +Smoke and Fire; some constantly, and others by +Fits, and Intervals. In our Continent, Providence +hath variously dispers’d them, without any Rule +known to us; but they are generally in Islands, or +near the Sea. In the <i>Asiatick</i> Oriental Islands they +are in great Abundance, and Historians tell us of +a Mountain in the Island <i>Java</i>, that in the Year +1586, at one Eruption, kill’d ten thousand People +in the neighbouring Cities and Country: But +we do not know so well the History of those +remote Vulcano’s, as of such as are in <i>Europe</i> +and nearer Home. In <i>Iseland</i>, tho’ it lie within +the polar Circle, and is scarce habitable by reason +of the Extremity of Cold, and abundance of Ice +and Snow, yet there are three burning Mountains +in that Island; whereof the chief and most +remarkable is <i>Hecla</i>. This hath its Head always +cover’d with Snow, and its Belly always fill’d with +Fire; and these are both so strong in their kind, +and equally powerful, that they cannot destroy +one another. It is said to cast out, when it rages, +besides Earth, Stones, and Ashes, a Sort of flaming +Water; as if all Contrarieties were to meet +in this Mountain, to make it the more perfect +Resemblance of Hell, as the credulous Inhabitants +fancy it to be.</p> + +<p class='c005'>But there are no Vulcano’s, in my Opinion, +that deserve our Observation so much, as those +<span class='pageno' id='Page_81'>81</span>that are in and about the <i>Mediterranean Sea</i>; +There is a Knot of them, called the <i>Vulcanian +Islands</i>, from their fiery Eruptions, as if they +were the Forges of <i>Vulcan</i>; as <i>Strombolo</i>, <i>Lapara</i>, +and others, which are not so remarkable now, +as they have been formerly. However, without +dispute, there are none in the Christian World to +be compared with <i>Ætna</i> and <i>Vesuvius</i>; one +in the Island of <i>Sicily</i>, and the other in <i>Campania</i>, +overlooking the Port and City of <i>Naples</i>. +These two, from all Memory of Man, and the +most antient Records of History, have been fam’d +for the Treasures of subterraneous Fires, which +are not yet exhausted, nor diminsh’d, so far as +is perceivable; for they rage still, upon Occasion, +with as much Fierceness and Violence, as +they ever did in former Ages; as if they had a +continual Supply to answer their Expences, and +were to stand till the last Fire, as a Type and Prefiguration +of it, throughout all Generations.</p> + +<p class='c005'>Let us therefore take these two Volcano’s as +a Pattern for the rest; seeing they are well +known, and stand in the Heart of the Christian +World, where, ’tis likely, the last Fire will +make its first Assault. <i>Ætna</i>, of the two, is +more spoken of by the Antients, both Poets and +Historians; and we should scarce give Credit +to their Relations concerning it, if some later +Eruptions did not equal, or exceed the Fame of +all that have been reported from former Ages: +That it heated the Waters of the Sea, and cover’d +them over with Ashes; crack’d, or dissolv’d +the neighbouring Rocks; darken’d the +<span class='pageno' id='Page_82'>82</span>Sun and the Air; and cast out, not only mighty +Streams of Flame, but a Flood of melted Ore, +and other Materials: These Things we can now +believe, having had Experience of greater, or and +Account of them from such, as have been Eye-Witnesses +of these Fires, or of the fresh Ruins and +sad Effects of them.</p> + +<p class='c005'>There are two Things especially, in these Eruptions +of <i>Ætna</i>, that are most prodigious in themselves, +and most remarkable for our Purpose: +The Rivers of fiery Matter that break out of its +Bowels, or are spew’d out of its Mouth; and the +vast burning Stones which it flings into the Air, +at a strange Height and Distance. As to these +fiery Rivers, or Torrents, and the Matter whereof +they are compounded, we have a full Account +of them by <i>Alphonsus Borellus</i>, a learned Mathematician +at <i>Pisa</i>; who, after the last great +Eruption on the Year 1669, went into <i>Sicily</i>, +while the Fact was fresh, to view and survey +what <i>Ætna</i> had done or suffer’d; and he says, +the Quantity of Matter thrown out of the Mountain +at that Time, upon Survey, amounted to +ninety three Millions, eight Hundred thirty +eight Thousand, seven Hundred and fifty cubical +Paces. So that if it had been extended in +Length upon the Surface of the Earth, it +would reach further than ninety three Millions +of Paces; which is more than four times the Circumference +of the whole Earth, taking a thousand Paces +to a Mile. This is strange to our Imagination, +and almost incredible, that one Mountain should +throw out so much fiery Matter, besides all the +<span class='pageno' id='Page_83'>83</span>Ashes that were disperst through the Air, far and +near, and could be brought to no Account.</p> + +<p class='c005'>’Tis true, all this Matter was not actually inflam’d +or liquid Fire; but the rest, that was +Sand, Stone, and Gravel, might have run into +Glass, or some melted Liquor like to it, if it had +not been thrown out before the Heat fully reach’d +it: However, sixty Million Paces of this Matter, +as the same Author computes, were liquid Fire, +or came out of the Mouth of the Pit in that Form; +this made a River of Fire, sometimes two Miles +broad, according to his Computation; but, according +to the Observation of others who also viewed +it, the Torrent of Fire was six or seven Miles broad, +and sometimes ten or fifteen Fathoms deep; and +forc’d its Way into the Sea near a Mile, preserving +it self alive in the midst of the Waters.</p> + +<p class='c005'>This is beyond all the infernal Lakes and +Rivers <i>Acheron</i>, <i>Phlegeton</i>, <i>Cocytus</i>; all that +the Poets have talk’d of: Their greatest Fictions +about Hell have not come up to the Reality of +one of our burning Mountains upon Earth. +Imagine then, all our <i>Volcano</i>’s raging at once +in this manner——But I will not pursue that +Supposition yet: Give me leave only to add +here, what I mentioned in the second Place, +the vast <i>Burning Stones</i> which this Mountain, +in the time of its Rage and Æstuation, threw +into the Air with an incredible Force. This +same Author tells us of a Stone fifteen Foot +long, that was flung out of the Mouth of the +Pit, to a Mile’s Distance; and when it fell, it +came from such an Height, and with such a +<span class='pageno' id='Page_84'>84</span>Violence, that it buried it self in the Ground +eight Foot deep. What Trifles are our Mortar-Pieces +and Bombs, when compared with these +Engines of Nature? When she flings, out of the +wide Throat of a <i>Volcano</i>, a broken Rock, and +twirls it in the Air like a little Bullet; then lets +it fall, to do Execution here below, as Providence +shall point and direct it! It would be hard to give +an Account, how so great an Impulse can be given +to a Body so ponderous: But there’s no disputing +against Matter of Fact; and as the Thoughts of +God are not like our Thoughts, so neither are his +Works like our Works.</p> + +<p class='c005'>Thus much for <i>Ætna</i>. Let us now give an +Instance in <i>Vesuvius</i>, another burning Mountain +upon the Coast of the <i>Mediterranean</i>, which hath +as frequent Eruptions, and some as terrible as those +of <i>Ætna</i>. <i>Lib. 66. Dion. Cassius</i> (one of the +best Writers of the <i>Roman</i> History) hath given us +an Account of one that happened in the Time of +<i>Titus Vespasian</i>; and tho’ he hath not set down +Particulars, as the former Author did, of the Quantity +of fiery Matter thrown out at that Time: yet +supposing that proportionable to its Fierceness +in other Respects, this seems to me as dreadful +an Eruption as any we read of; and was accompanied +with such Prodigies and Commotions in +the Heavens and the Earth, as made it look +like the Beginning of the last Conflagration. +As a Prelude to this Tragedy, he says, there +were strange Sights in the Air, and after that +followed an extraordinary Drought: <i>Then the +Earth begun to tremble and quake; and the +<span class='pageno' id='Page_85'>85</span>Concussions were so great, that the Ground +seem’d to rise and boil up in some Places, and in +others the Tops of the Mountains sunk in, or +tumbled down: At the same Time were great +Noises and Sounds heard; some were subterraneous, +like Thunder within the Earth; others +above Ground, like Groans or Bellowings. The +Sea roared, the Heavens ratled with a fearful +Noise, and then came a sudden and mighty Crack, +as if the Frame of Nature had broke, or all the +Mountains of the Earth had fallen down at once. +At length Vesuvius burst, and threw out of its +Womb, first, huge Stones, then a vast Quantity of +Fire and Smoke, so as the Air was all darkned, +and the Sun was hid, as if he had been under a +great Eclipse. The Day was turn’d into Night, +and Light into Darkness; and the frighted People +thought the Giants were making War against Heaven, +and fansied they saw the Shapes and Images +of Giants in the Smoke, and heard the Sound of +their Trumpets: Others thought, the World was +returning to its first Chaos, or going to be all consumed +with Fire. In this general Confusion and Consternation, +they knew not where to be safe; some run +out of the Fields into the Houses, others out of the +Houses into the Fields; those that were at Sea +hastened to Land, and those that were at Land +endeavoured to get to Sea; still thinking every +Place safer than that where they were. Besides +grosser Lumps of Matter, there was thrown out +of the Mountain such a prodigious Quantity of +Ashes, as cover’d the Land and Sea, and filled +the Air, so as besides other Damages, the Birds, +<span class='pageno' id='Page_86'>86</span>Beasts and Fishes, with Men, Women, and Children +were destroy’d, within such a Compass; and +two entire Cities, Herculanium and Pompeios, +were overwhelm’d with a Shower of Ashes, as the +People were sitting in the Theatre. Nay, these +Ashes were carried, by the Winds, over the Mediterranean +into Africk, and into Ægypt and Syria. +And at Rome they choak’d the Air on a sudden, +so as to hide the Face of the Sun; Whereupon the +People not knowing the Cause, as not having yet +got the News from Campania, of the Eruption of +Vesuvius, could not imagine what the Reason +should be; but thought the Heavens and the Earth +were coming together, the Sun coming down, and +the Earth going to take its Place above.</i> Thus +far the Historian.</p> + +<p class='c005'>You see what Disorders in Nature, and what +an Alarum, the Eruption of one fiery Mountain +is capable to make. These Things, no +doubt, would have made strong Impressions +upon us, if we had been Eye-Witnesses of +them; but I know, Representations made from +dead History, and at a Distance, though the +Testimony be never so credible, have a much +less Effect upon us, than what we see ourselves, +and what our Senses immediately inform us of. +I have only given you an Account of two <i>Volcano’s</i>, +and of a single Eruption in either of +them: These Mountains are not very far distant +from one another; let us suppose two such +Eruptions, as I have mentioned, to happen at +the same Time, and both these Mountains to +be raging at once in this Manner; by that Violence +<span class='pageno' id='Page_87'>87</span>you have seen in each of them singly, you +will easily imagine what Terror and Desolation +they would carry round about, by a Conjunction +of their Fury, and all their Effects, in the +Air, and on the Earth. Then, if to these two you +should join two more, the Sphere of their Activity +would still be enlarged, and the Scenes become +more dreadful. But to compleat the Supposition, +let us imagine all the Volcano’s of the whole +Earth to be prepar’d, and set to a certain Time; +which Time being come, and a Signal given by +Providence, all these Mines begin to play at once; +I mean, all these fiery Mountains burst out, and +discharge themselves in Flames of Fire, tear up the +Roots of the Earth, throw hot burning Stones, +send out Streams of flowing Metals and Minerals, +and all other Sorts of ardent Matter, which +Nature hath lodg’d in those Treasuries: If all +these Engines, I say, were to play at once, the +Heavens and the Earth would seem to be in a +Flame, and the World in an universal Combustion. +But we may reasonably presume, that +against that great Day of Vengeance and Execution, +not only all these will be employ’d, but +also new Volcano’s will be opened, and new +Mountains in every Region will break out into +Smoke and Flame; just as at the Deluge, the +Abyss broke out from the Womb of the Earth, +and from those hidden Stores sent an immense +Quantity of Water, which, it may be the Inhabitants +of that World never thought of before: +So we must expect new Eruptions, and +also new sulphureous Lakes, and Fountains of +<span class='pageno' id='Page_88'>88</span>Oyl, to boyl out of the Ground: and these, all +united with that Fewel that naturally grows upon +the Surface of the Earth, will be sufficient to give +the first Onset, and to lay waste all the habitable +World, and the Furniture of it.</p> + +<p class='c005'>But we suppose the Conflagration will go lower, +pierce under Ground, and dissolve the Substance +of the Earth to some considerable Depth: Therefore, +besides these outward and visible Preparations, +we must consider all the hidden invisible Materials +within the Veins of the Earth; Such are all +Minerals, or mineral Juices and Concretions that +are igniferous, or capable of Inflammation; and +these cannot easily be reckoned up, or estimated; +some of the most common are Sulphur, and all +sulphureous Bodies, and Earths impregnated with +Sulphur, Bitumen, and bituminous Concretions; +inflammable Salts, Coal and other Fossils that are +ardent; with innumerable Mixtures and Compositions +of these Kinds, which, being open’d by +Heat, are unctuous and inflammable, or by Attrition +discover the latent Seeds of Fire. But besides +consistent Bodies, there is also much volatile Fire +within the Earth, in Fumes, Steams, and Exudations, +which will all contribute to this Effect. From these +Stores under Ground, all Plants and Vegetables are +fed and supplied, as to their oily and sulphureous +Parts, and all hot Waters in Baths or Fountains, +must have their Original from some of these, some +Mixture or Participation of them; and as to the +<i>British</i> Soil, there is so much Coal incorporated +with it, that when the Earth shall burn, we have +<span class='pageno' id='Page_89'>89</span>Reason to apprehend no small Danger from that +subterraneous Enemy.</p> + +<p class='c005'>These Dispositions, and this Fewel we find, in +and upon the Earth, towards the last Fire. The +third Sort of Provision is in the Air; all fiery +Meteors and Exhalations engender’d and form’d in +those Regions above, and discharg’d upon the Earth +in several Ways. I believe there were no fiery Meteors +in the antedeluvian Heavens; which therefore +Saint <i>Peter</i> says, <i>were constituted of Water</i>, +had nothing in them but what was watery; but +he says <i>the Heavens that are now</i>, have Treasures +of Fire, or are reserv’d for Fire, as Things +laid up in a Store-House for that Purpose. We +have Thunder and Lightning, and fiery Tempests, +and there is nothing more vehement, impetuous, +and irresistible, where their Force is directed. It +seems to me very remarkable, that the Holy +Writers describe the <i>Coming of the Lord</i>, and +the Destruction of the Wicked, in the Nature +of a Tempest, or a Storm of Fire, <i>Psalm <abbr title='eleven'>xi.</abbr> 6.</i> +<i>Upon the Wicked the Lord shall rain Coals, +Fire and Brimstone, and a burning Tempest; +this shall be the Portion of their Cup</i>. And in +the lofty Song of <i>David</i>, <i><abbr title='Psalms'>Psal.</abbr> <abbr title='eighteen'>xviii.</abbr></i> (which, +in my Judgment, respects both the past Deluge +and the future Conflagration) ’tis said, <i><abbr title='verse'>Ver.</abbr> 13, +14, 15</i>. <i>The Lord also thundered in the Heavens, +and the Highest gave his Voice, Hail-stones +and Coals of Fire. Yea, he sent forth his Arrows +and scattered them, and he shot out Lightnings +and discomfited them. Then the Channels +of Waters were seen, and the Foundations of +<span class='pageno' id='Page_90'>90</span>the World were discover’d; at thy Rebuke, O +Lord, at the Blast of the Breath of thy Nostrils</i>. +And a like fiery Coming is described in the <i>97th +Psalm</i>, as also by <i>Isaiah</i>, <i><abbr title='Isaiah'>Isa.</abbr> <abbr title='sixty-six'>lxvi.</abbr> 15.</i> <i>Daniel</i>, +<i><abbr title='Daniel'>Dan.</abbr> <abbr title='seven'>vii.</abbr> 9, 10.</i> and <abbr title='Saint'>St.</abbr> <i>Paul</i>, <i>2 Thess. <abbr title='one'>i.</abbr> 8.</i> +And lastly, in the <i>Apocalypse</i>, when the World +draws to a Conclusion, as in the seventh Trumpet +(<i><abbr title='chapter'>Chap.</abbr> <abbr title='eleven'>xi.</abbr> 19.</i>) and the seventh Vial (<i><abbr title='chapter'>Chap.</abbr> <abbr title='sixteen'>xvi.</abbr> 18.</i>) +we have still mention made of this fiery Tempest of +Lightnings and Thunderings.</p> + +<p class='c005'>We may therefore reasonably suppose, that, before +the Conflagration, the Air will be surcharg’d +every where (by a precedent Drought) with hot +and fiery Exhalations: And as against the Deluge +those Regions were burthen’d with Water and moist +Vapours, which were pour’d upon the Earth, not +in gentle Showers, but like Rivers and Cataracts +from Heaven; so they will now be filled with +hot Fumes and sulphureous Clouds, which will +sometimes flow in Streams and fiery Impressions +through the Air, sometimes make Thunder and +Lightnings, and sometimes fall down upon the +Earth in Floods of Fire. In general, there is a +great Analogy to be observed betwixt the two +Deluges of Water and of Fire, not only as to the +Bounds of them, which were noted before; but +as to the general Causes and Sources upon which +they depend, from above and from below. At +the Flood, the Windows of Heaven were open’d +above, and the Abyss was open’d below; and the +Waters of these two join’d together to overflow +the World: In like manner, at the Conflagration, +God will rain down Fire from Heaven, as he did +<span class='pageno' id='Page_91'>91</span>once upon <i>Sodom</i>; and at the same time the subterraneous +Store-houses of Fire will be broken +open; which answers to the Disruption of the +Abyss: And these two meeting and mingling +together, will involve all the Heaven and Earth +in Flames.</p> + +<p class='c005'>This is a short Account of the ordinary Stores +of Nature, and the ordinary Preparations for a +general Fire; and, in Contemplation of these, +<i>Pliny</i> the Naturalist said boldly, <i>It was one of +the greatest Wonders of the World, that the World +was not every Day set on Fire</i>. We will conclude +this Chapter with his Words, in the second Book +of his <i>Natural Hist.</i> <abbr title='chapter'>ch.</abbr> 106, 107. Having given +an Account of some fiery Mountains and other +Parts of the Earth that are the Seats and Sources +of Fire, he makes this Reflection: <i>Seeing this +Element is so fruitful, that it brings forth it self, +and multiplies and encreases from the least Sparks; +what art we to expect from so many Fires already +kindled on the Earth? How does Nature feed and +satisfy so devouring an Element, and such a great +Voracity throughout all the World, without Loss or +Diminution of herself? Add to these Fires we have +mentioned, the Stars and the great Sun; then all +the Fires made for human Uses; Fire in Stones, in +Wood, in the Clouds, and in Thunder; IT EXCEEDS +ALL MIRACLES, IN MY +OPINION, THAT ONE DAY SHOULD +PASS WITHOUT SETTING THE +WORLD ALL ON FIRE.</i></p> +<div> + <span class='pageno' id='Page_92'>92</span> + <h3 class='c010'>CHAP. <abbr title='eight'>VIII.</abbr></h3> +</div> +<p class='c011'><i>Some new Dispositions towards the Conflagration, +as to the Matter, Form, and Situation of the +Earth. Concerning miraculous Causes, and +how far the Ministry of Angels may be engaged +in this Work.</i></p> +<p class='c004'>We have given an Account, in the preceding +Chapter, of the ordinary Preparations of +Nature for a general Fire; we now are to give an +Account of the extraordinary, or of any new Dispositions, +which, towards the End of the World, may +be super-added to the ordinary State of Nature. I do +not, by these, mean Things openly miraculous and +supernatural; but such a Change wrought in Nature, +as shall still have the Face of natural Causes, +and yet have a greater Tendency to the Conflagration. +As, for Example, suppose a great Drought, +as we noted before, to precede this Fate, or a general +Heat and Dryness of the Air, and of the +Earth; because this happens sometimes in a Course +of Nature, it will not be look’d upon as prodigious. +’Tis true, some of the Antients speak of a +Drought of forty Years, that will be a Fore-runner +of the Conflagration; so that there will not +be a watery Cloud, nor Rainbow seen in the +Heavens, for so long a Time. And this they impute +to <i>Elias</i>, who at his Coming, will stop the +<span class='pageno' id='Page_93'>93</span>Rain, and shut up the Heavens to make way +for the last Fire. But these are excessive and ill-grounded +Suppositions; for half forty Years Drought +will bring an universal Sterility upon the Earth, +and thereupon an universal Famine, with innumerable +Diseases; so that all Mankind would be +destroyed, before the Conflagration could overtake +them.</p> + +<p class='c005'>But we will readily admit an extraordinary +Drought and Desiccation of all Bodies to usher +in this great Fatality. And therefore, whatsoever +we read in natural History, concerning former +Droughts, of their drying up Fountains and Rivers, +parching the Earth, and making the outward +Turf take Fire in several Places; filling the +Air with fiery Impressions, making the Woods +and Forests ready Fewel, and sometimes to kindle +by the Heat of the Sun, or a Flash of Lightning: +These and what other Effects have come to +pass in former Droughts, may come to pass +again; and that in an higher Measure, and so as +to be of more general Extent. And we must +also allow, that by this means, a great degree of +Inflammability, or Easiness to be set on Fire, will +be super-induc’d, both into the Body of the Earth, +and of all Things that grow upon it. The +Heat of the Sun will pierce deeper into its +Bowels, when it gapes to receive his Beams, +and by Chinks and widened Pores makes way +for their Passage to its very Heart. And, on +the other Hand, it is not improbable, but that +upon this general Relaxation, and Incalescency +of the Body of the Earth, the <i>Central Fire</i> may +<span class='pageno' id='Page_94'>94</span>have a freer Efflux, and diffuse itself in greater +abundance every Way; so as to affect even these +exterior Regions of the Earth, so far as to +make them still more catching, and more combustible.</p> + +<p class='c005'>From this external and internal Heat acting upon +the Body of the Earth, all Minerals, that have +the Seeds of Fire in them, will be open’d, and +exhale their Effluviums more copiously. As Spices, +when warm’d are more odoriferous, and fill +the Air with their Perfumes; so the Particles of +Fire that are shut up in several Bodies, will easily +fly abroad, when, by a further degree of Relaxation, +you shake off their Chains, and open the +Prison Doors. We cannot doubt, but there are +many Sorts of Minerals, and many Sorts of Fire-stones, +and of Trees and Vegetables of this Nature, +which will sweat out their oily and sulphureous +Atoms, when by a general Heat and Dryness +their Parts are loosen’d and agitated.</p> + +<p class='c005'>We have no Experience that will reach so +far, as to give us a full Account what the State +of Nature will be at that Time; I mean, after +this Drought, towards the End of the World; +but we may help our Imagination, by comparing +it with other Seasons and Temperaments +of the Air. As therefore in the Spring the Earth +is fragrant, and the Fields and Gardens are fill’d +with the sweet Breathings of Herbs and Flowers; +especially after a gentle Rain; when their Bodies +are softened, and the Warmth of the +Sun makes them evaporate more freely: So a +greater degree of Heat acting upon all the +<span class='pageno' id='Page_95'>95</span>Bodies of the Earth, like a stronger Fire in the +Alembick, will extract another sort of Parts or +Particles, more deeply incorporated, and more +difficult to be disintangled; I mean oily Parts, +and such undiscover’d Parcels of Fire, as lie +fix’d and imprison’d in hard Bodies: These, I +imagine, will be in a great measure set afloat, or +drawn out into the Air, which will abound with +hot and dry Exhalations, more than with Vapours +and Moisture in a wet Season; and by this Means, +all Elements and elementary Bodies will stand +ready, and in a proximate Disposition to be inflamed.</p> + +<p class='c005'>Thus much concerning the last Drought, and +the general Effects of it. In the next Place, we +must consider the Earthquakes that will precede +the Conflagration, and the Consequences of them. +I noted before, that the cavernous and broken +Construction of the present Earth, was that which +made it obnoxious to be destroy’d by Fire; as its +former Construction over the Abyss, made it obnoxious +to be destroy’d with Water. This Hollowness +of the Earth is most sensible in mountainous +and hilly Countries, which therefore I +look upon as most subject to burning; but the +plain Countries may also be made hollow and +hilly by Earthquakes, when the Vapours, not +finding an easy Vent, raise the Ground, and make a +forcible Eruption, as at the springing of a Mine. +And tho’ plain Countries are not so subject to +Earthquakes as mountainous, because they have +not so many Cavities, and subterraneous Vaults, +to lodge the Vapours in; yet every Region hath +<span class='pageno' id='Page_96'>96</span>more or less of them: And after this Drought, the +Vacuities of the Earth being every where enlarg’d, +the Quantity of Exhalations much increas’d, and +the Motion of them more strong and violent, they +will have their Effects in many Places where they +never had any before. Yet I do not suppose that +this will raise new Ridges of Mountains, like the +<i>Alps</i>, or <i>Pyreneans</i>, in those Countries that are +now plain, but that they will break and loosen +the Ground, make greater Inequalities in the Surface, +and greater Cavities within, than what are +at present in those Places: and by this means +the Fire will creep under them, and find a Passage +thorough them, with more Ease than if +they were compact, and every where continu’d +and unbroken.</p> + +<p class='c005'>But you will say, it may be, How does it +appear that there will be more frequent Earthquakes +towards the End of the World? If this +precedent Drought be admitted, ’tis plain that +fiery Exhalation will abound every where within +the Earth, and will have a greater Agitation +than ordinary; and these being the Causes +of Earthquakes, when they are rarified and inflamed, +’tis reasonable to suppose, that in such +a State of Nature, they will more frequently +happen, than at other Times. Besides, Earthquakes +are taken Notice of in Scripture, as Signs +and Fore-runners of the last Day, as they usually +are of all great Changes and Calamities. +The Destruction of <i>Jerusalem</i> was a Type of +the Destruction of the World, and the Evangelists +always mention Earthquakes amongst +<span class='pageno' id='Page_97'>97</span>the ominous Prodigies that were to attend it. +But these Earthquakes we are speaking of at +present are but the Beginnings of Sorrow, and +not to be compar’d with those that will follow +afterwards, when Nature is convuls’d in her +last Agony, just as the Flames are seizing on +her. Of which we shall have Occasion to speak +hereafter.</p> + +<p class='c005'>These Changes will happen as to the <i>Matter</i> +and <i>Form</i> of the Earth, before it is attack’d by +the last Fire: There will be also another Change +as to the <i>Situation</i> of it; for that will be rectified, +and the Earth restor’d to the Posture it had at first, +namely, of a right Aspect, and Conversion to the +Sun. But because I cannot determine at what +Time this Restitution will be, whether at the Beginning, +Middle, or End of the Conflagration, I +will not presume to lay any Stress upon it. <i>Plato</i> +seems to have imputed the Conflagration to this +only; which is so far true, that the Revolution, +call’d <i>the Great Year</i>, is this very Revolution, or +the Return of the Earth, and the Heavens to their +first Posture. But tho’ this may be contemporary +with the last Fire, or some way concomitant; +yet it does not follow that it is the Cause +of it, much less the only Cause. It may be an +Occasion of making the Fire reach more easily +towards the Poles, when by this Change of Situation +their long Nights, and long Winters shall be +taken away.</p> + +<p class='c005'>The new Dispositions in our Earth which we +expect before that great Day, may be look’d +upon as extraordinary, but not as miraculous, +<span class='pageno' id='Page_98'>98</span>because they may proceed from natural Causes. +But now in the last Place, we are to consider +<i>miraculous Causes</i>: What Influence they may +have, or what Part they may bear, in this great +Revolution of Nature. By <i>miraculous Causes</i> we +understand either God’s immediate Omnipotency, +or the Ministry of Angels; and what may be perform’d +by the latter, is very improperly and undecently +thrown upon the former. ’Tis a great +Step to Omnipotency: and ’tis hard to define +what Miracles, on this side Creation, require an +infinite Power. We are sure that the Angels +are Ministring Spirits, and ten thousand times ten +thousand stand about the Throne of the Almighty, +to receive his Commands and execute his +Judgments. That perfect Knowledge they have +of the Powers of Nature, and of conducting those +Powers to the best Advantage, by adjusting Causes +in a fit Subordination one to another, makes +them capable of performing, not only things +far above our Force, but even above our Imagination: +Besides, they have a radical inherent +Power, belonging to the Excellency of their +Nature, of determining the Motions of Matter, +within a far greater Sphere than human +Souls can pretend to. We can only command +our Spirits, and determine their Motions within +the Compass of our own Bodies; but their +Activity and Empire is of far greater Extent, and +the outward World is much more subject to +their Dominion than to ours. From these Considerations +it is reasonable to conclude, that the +generality of Miracles may be, and are perform’d +<span class='pageno' id='Page_99'>99</span>by Angels; it being less decorous to employ a +sovereign Power, where a subaltern is sufficient; +and when we hastily cast Things upon God, for +quick Dispatch, we consult our own Ease more +than the Honour of our Maker.</p> + +<p class='c005'>I take it for granted here, that what is done by +an angelical Hand, is truly providential, and of +divine Administration; and also justly bears the +Character of a Miracle. Whatsoever may be done +by pure material Causes, or human Strength, we +account natural; and whatsoever is above these, +we call supernatural and miraculous. Now what +is supernatural and miraculous, is either the Effect +of an angelical Power, or of a sovereign and infinite +Power; and we ought not to confound these +two, no more than natural and supernatural; for +there is a greater Difference betwixt the highest +angelical Power and Omnipotency, than betwixt +an human Power, and angelical. Therefore, as +the first Rule concerning Miracles is this, that +we must not fly to Miracles, where Man and Nature +are sufficient; so the second Rule is this, +that we must not fly to a sovereign infinite Power, +where an angelical is sufficient. And the Reason +in both Rules is the same, namely, because it +argues a Defect of Wisdom in all Oeconomies +to employ more and greater Means than are sufficient.</p> + +<p class='c005'>Now to make Application of this to our present +Purpose, I think it reasonable, and also +sufficient, to admit the Ministry of Angels in +the future Conflagration of the World. If +Nature will not lay violent Hands upon her +<span class='pageno' id='Page_100'>100</span>self, or is not sufficient to work her own Destruction, +let us allow <i>Destroying Angels</i> to +interest themselves in the Work, as the Executioners +of the Divine Justice and Vengeance +upon a degenerate World. We have Examples +of this so frequently in sacred History, how the +Angels have executed God’s Judgments upon a +Nation or a People, that it cannot seem new or +strange, that in this last Judgment, which by all +the Prophets is represented as the <i>Great Day of +the Lord</i>, the Day of his Wrath, and of his Fury, +the same Angels should bear their Parts, and conclude +the last Scene of that Tragedy which they +had acted in all along. We read of the <i>Destroying +Angel in Ægypt</i>, <i><abbr title='Genesis'>Gen.</abbr></i> <abbr title='twelve'>xii.</abbr> 23. of Angels that +presided at the Destruction of <i>Sodom</i>, <i><abbr title='Genesis'>Gen.</abbr> <abbr title='nineteen'>xix.</abbr> 13.</i> +which was a Type of the future Destruction of the +World, (<i>Jude <abbr title='seven'>vii.</abbr></i>) <i>2. Thess. <abbr title='one'>i.</abbr> 7, 8.</i> and of Angels +that will accompany our Saviour when he comes +in Flames of Fire; not, we suppose, to be Spectators +only, but Actors and Superintendants in this +great Catastrophe.</p> + +<p class='c005'>This Ministry of Angels may be either in +ordering and conducting such natural Causes +as we have already given an Account of, or in +adding new ones, if Occasion be; I mean, increasing +the Quantity of Fire, or of fiery Materials, +in and about the Earth; so as that +Element shall be more abundant and more +predominant, and overbear all Opposition that +either Water, or any other Body, can make +against it. It is not material whether of these +two Suppositions we follow, provided we allow +<span class='pageno' id='Page_101'>101</span>that the Conflagration is a Work of Providence, +and not a pure natural Fatality. If it be necessary +that there should be an Augmentation made of +fiery Matter, ’tis not hard to conceive how that +may be done, either from the Heavens, or from +the Earth, <i><abbr title='Isaiah'>Isa.</abbr> <abbr title='thirty'>xxx.</abbr> 26.</i> The Prophets sometimes +speak of multiplying or strengthening the Light of +the Sun, and it may as easily be conceiv’d of his +Heat as of his Light; as if the Vial that was to be +pour’d upon it, <i>Rev. <abbr title='twenty-six'>xxvi.</abbr> 8.</i> and <i>gave it a Power to +scorch Men with Fire</i>, had something of a natural +Sense as well as moral. But there is another Stream +of ethereal Matter that flows from the Heavens, +and recruits the <i>Central Fire</i> with continual Supplies; +this may be encreas’d and strengthened, and +its Effects convey’d throughout the whole Body +of the Earth.</p> + +<p class='c005'>But if an Augmentation is to be made of +terrestrial Fire, or of such terrestrial Principles +as contain it most, as Sulphur, Oyl, and such +like, I am apt to believe, these will encrease +of their own accord, upon a general Drought and +Desiccation of the Earth. For I am far from +the Opinion of some Chymists, that think these +Principles immutable, and incapable of Diminution +or Augmentation. I willingly admit that +all such Particles may be broken and disfigur’d, +and thereby lose their proper and specifick Virtue, +and new ones may be generated to supply +the Places of the former: Which Supplies, or +new Productions being made in a less, or greater +Measure, according to the general Dispositions +of Nature; when Nature is heightened into a +<span class='pageno' id='Page_102'>102</span>kind of Fever and Ebullition of all her Juices +and Humours, as she will be at that Time, we +must expect, that more Parts than ordinary, +should be made inflammable, and those that are +inflam’d should become more violent. Under +these Circumstances, when all Causes lean that +Way, a little Help from a superior Power will have +a great Effect, and make a great Change in the +State of the World. And as to the Power of Angels, +I am of Opinion, that it is very great as to the +Changes and Modifications of natural Bodies; +that they can dissolve a Marble as easily as we can +crumble Earth and Moulds, or fix any Liquor in +a Moment, into a Substance as hard as Crystal: +That they can either make Flames more vehement +and irresistible to all Sorts of Bodies; or as +harmless as lambent Fires, and as soft as Oyl. We +see an Instance of this last, in <i>Nebuchadnezzar’s</i> +fiery Furnace, <i>Daniel <abbr title='three'>iii.</abbr> 28.</i> where the three +Children walk’d unconcern’d in the midst of the +Flames, under the Charge and Protection of an +Angel: And the same Angel, if he had pleas’d, +could have made the same Furnace seven times +hotter than the Wrath of the Tyrant had made +it.</p> + +<p class='c005'>We will therefore leave it to their Ministry to +manage this great Furnace, when the Heavens +and the Earth are on Fire: To conserve, +increase, direct, or temper the Flames, according +to Instructions given them, as they are to +be <i>tutelary</i> or <i>destroying</i>. Neither let any Body +think it a Diminution of Providence, to put +Things into the Hands of Angels; ’tis the +<span class='pageno' id='Page_103'>103</span>true Rule and Method of it: For to imploy an +Almighty Power where it is not necessary, is +to debase it, and give it a Task fit for lower +Beings. Some think it Devotion and Piety to +have recourse immediately to the Arm of God +to salve all things; this may be done sometimes +with a good Intention, but commonly with little +Judgment. God is as jealous of the Glory +of his Wisdom, as of his Power; and Wisdom +consists in the Conduct and Subordination of several +Causes, to bring our Purposes to Effect; +but what is dispatched by an immediate supreme +Power, leaves no room for the Exercise of Wisdom. +To conclude this Point, which I have +touch’d upon more than once; We must not be +partial to any of God’s Attributes, and Providence +being a Complexion of many, Power, Wisdom, +Justice, and Goodness, when we give due Place +and Honour to all these, then we must honour +<span class='sc'>Divine Providence</span>.</p> +<div> + <span class='pageno' id='Page_104'>104</span> + <h3 id='chap-3-9' class='c010'>CHAP. <abbr title='nine'>IX.</abbr></h3> +</div> +<p class='c011'><i>How the Sea will be diminish’d and consum’d. +How the Rocks and Mountains will be thrown +down and melted, and the whole exterior +Frame of the Earth dissolv’d into a Deluge of +Fire.</i></p> +<p class='c004'>We have now taken a View of the Causes +of the Conflagration, both ordinary and +extraordinary: It remains to consider the Manner +of it; how these Causes will operate, and bring +to pass an Effect so great and so prodigious. We +took Notice before, that the grand Obstruction +would be from the Sea, and from the Mountains; +we must therefore take these to Task in +the first Place: and if we can remove them out of +our Way, or overcome what Resistance and Opposition +they are capable to make, the rest of the +Work will not be uneasy to us.</p> + +<p class='c005'>The Ocean indeed is a vast Body of Waters; +and we must use all our Art and Skill to dry it +up, or consume it in a good measure, before +we can pass our Design. I remember the Advice +a Philosopher gave <i>Amasis</i> King of <i>Ægypt</i>, +when he had a Command sent him from +the King of <i>Æthiopia</i>, <i>that he should drink up +the Sea</i>. <i>Amasis</i> being very anxious and solicitous +what Answer he should make to this +strange Command, the Philosopher <i>Bias</i> advis’d +<span class='pageno' id='Page_105'>105</span>him to make this round Answer to the King, +<i>That he was ready to perform his Command, and +to drink up the Sea, provided he would stop the +Rivers from flowing into his Cup while he was +drinking</i>. This Answer baffled the King, for he +could not stop the Rivers; but this we must do, +or we shall never be able to drink up the Sea, +or burn up the Earth.</p> + +<p class='c005'>Neither will this be so impossible as it seems +at first Sight, if we reflect upon those Preparations +we have made towards it, by a general +Drought all over the Earth. This, we suppose, +will precede the Conflagration, and by drying +up the Fountains and Rivers which daily feed the +Sea, will by degrees starve that Monster, or reduce +it to such a degree of Weakness, that it shall +not be able to make any great Resistance. More +than half an Ocean of Water flows into the Sea +every Day, from the Rivers of the Earth, if you +take them altogether. This I speak upon a moderate +Computation. <i>Aristotle</i> says, the Rivers carry +more Water into the Sea in the Space of a +Year, than would equal in Bulk the whole Globe +of the Earth. Nay some have ventur’d to affirm +this of one single River, the <i>Volga</i>, that runs into +the <i>Caspian</i> Sea. ’Tis a great River indeed, and +hath seventy Mouths; and so it had need have, +to disgorge a Mass of Water equal to the Body +of the Earth, in a Year’s Time. But we need +not take such high Measures; there are at +least an hundred great Rivers that flow into the +Sea from several Parts of the Earth, Islands and +Continents, besides several thousands of +<span class='pageno' id='Page_106'>106</span>lesser ones; let us suppose these, all together, to +pour as much Water into the Sea-Channel every +Day, as is equal to half the Ocean: And we shall +be easily convinc’d of the Reasonableness of this +Supposition, if we do but examine the daily Expence +of one River, and by that make an Estimate +of the rest. This we find calculated to our +Hands in the River <i>Po</i>, in <i>Italy</i>; a River of +much what the same Bigness with our <i>Thames</i>, +and disburthens it self into the Gulpp of <i>Venice</i>. +<i>Baptista Riccioli</i> hath computed how much +Water this River discharges in an Hour, <i>viz.</i> +18000000 cubical Paces of Water, and consequently +432000000 in a Day; which is scarce +credible to those that do not distinctly compute +it. Suppose then an hundred Rivers as great as +this, or greater, to fall into the Sea from the +Land; besides thousands of lesser, that pay their +Tribute at the same Time into the great Receipt +of the Ocean: These all taken together, are capable +to renew the Sea twice every four and twenty +Hours. Which Suppositions being admitted, +if by a great and lasting Drought these Rivers were +dried up, or the Fountains from whence they +flow, what would then become of that vast Ocean, +that before was so formidable to us?</p> + +<p class='c005'>’Tis likely, you will say, these great Rivers +cannot be dried up, tho’ the little ones may; +and therefore we must not suppose such an universal +Stop of Waters, or that they will all fail, +by any Drought whatsoever. But great Rivers +being made up of little ones, if these fail, +those must be diminished, if not quit drain’d +<span class='pageno' id='Page_107'>107</span>and exhausted. It may be, all Fountains and +Springs do not proceed from the same Causes, +or the same Original; and some are much more +copious than others: For such Differences, we +will allow what is due; but still the Dryness of +the Air and of the Earth continuing, and all the +Sources and Supplies of Moisture, both from +above and from below, being lessen’d, or wholly +discontinued, a general Decay of all Fountains +and Rivers must necessarily follow, and consequently +of the Sea, and of its Fulness, that depends +upon them; and that’s enough for our present +Purpose.</p> + +<p class='c005'>The first Step towards the Consumption of +the Ocean, will be the Diminution or Suspension +of the Rivers that run into it; the next will be +an Evacuation by subterraneous Passages; and the +last, by Eruptions of Fires in the very Channel +of it, and in the midst of the Waters. As for +subterraneous Evacuations, we cannot doubt but +that the Sea hath Outlets at the Bottom of it, +whereby it discharges that vast Quantity of Water +that flows into it every Day; and that could not +be discharg’d so fast as it comes from the wide +Mouths of the Rivers, by Percolation, or Straining +through the Sands. Seas also communicate +with one another by these internal Passages; as is +manifest from those particular Seas that have no +external Outlet, or Issue, though they receive into +them many great Rivers, and sometimes the Influx +of other Seas. So the <i>Caspian</i> Sea receives not +only <i>Volga</i>, which we mentioned before, but several +other Rivers, and yet hath no visible Issue for +<span class='pageno' id='Page_108'>108</span>its Waters. The <i>Mediterranean</i> Sea, besides all +the Rivers it receives, hath a Current flowing into +it, at either End, from other Seas; from the +<i>Atlantick</i> Ocean at the Streights of <i>Gibraltar</i>, and +from the <i>Black Sea</i> above <i>Constantinople</i>; and +yet there is no Passage above Ground, or visible +Derivation of the <i>Mediterranean</i> Waters out of +their Channel; which seeing they do not overfill, +nor overflow the Banks, ’tis certain they must +have some secret Conveyances into the Bowels of +the Earth, or subterraneous Communication with +other Seas. Lastly, from the Whirlpools of the +Sea, that suck in Bodies that come within their +Reach, it seems plainly to appear, by that Attraction +and Absorption, that there is a Descent of +Waters in those Places.</p> + +<p class='c005'>Wherefore when the Current of the Rivers +into the Sea is stopp’d, or in a great Measure +diminished; the Sea continuing to empty it self +by these subterraneous Passages, and having little +or none of those Supplies that it used to have +from the Land, it must needs be sensibly lessen’d +and both contract its Channel into a narrower +Compass, and also have less Depth in the Waters +that remain. And in the last Place, we +must expect fiery Eruptions in several Parts of +the Sea Channel, which will help to suck up, +or evaporate the remaining Waters. In the present +State of Nature there have been several Instances +of such Eruptions of Fire from the Bottom +of the Sea; and in that last State of Nature, +when all Things are in a Tendency to Inflammation, +and when Earthquakes and Eruptions +<span class='pageno' id='Page_109'>109</span>will be more frequent every where, we must +expect them also more frequently by Sea, as well +as by Land. ’Tis true, neither Earthquakes nor +Eruptions can happen in the middle of the great +Ocean, or in the deepest Abyss, because there are +no Cavities, or Mines below it, for the Vapours +and Exhalations to lodge in: But it is not so +much of the Sea-Chanel that is so deep; and in +other Parts, especially in Streights, and near +Islands, such Eruptions, like Sea-Vulcano’s, have +frequently happened, and new Islands have been +made by such fiery Matter thrown up from the +Bottom of the Sea. Thus, they say, those Islands +in the <i>Mediterranean</i>, call’d the <i>Vulcanian Islands</i>, +had their Original, being Matter cast up from the +Bottom of the Sea, by the Force of Fire, as new +Mountains sometimes are raised upon the Earth. +Another Island in the <i>Archipelago</i> had the same +Original; whereof <i>Strabo</i> gives an Account, +<i>Lib. 1.</i> <i>The Flames, he says, sprung up through +the Waters four Days together, so as the whole +Sea was hot and burning; and they rais’d by +degrees, as with Engines, a Mass of Earth, +which made a new Island, twelve Furlongs in +Compass.</i> And in the same <i>Archipelago</i>, Flames +and Smoke have several times, (particularly in +the Year 1650) risen out of the Sea, and +fill’d the Air with sulphureous Scents and Vapours. +In like manner in the Island of <abbr title='Saint'>St.</abbr> <i>Michael</i>, +one of the <i>Tercera’s</i>, there have been, +of later Years, such Eructations of Fire and +Flames, so strong and violent, that, at the +Depth of a hundred and sixty Fathoms, they +<span class='pageno' id='Page_110'>110</span>forc’d their Way through the midst of the Waters, +from the Bottom of the Sea into the open +Air, as has been related by those that were Eyewitnesses.</p> + +<p class='c005'>In these three Ways, I conceive, the great Force +of the Sea will be broken, and the mighty Ocean +reduced to a standing Pool of putrid Waters, without +Vent, and without Recruits. But there will +still remain, in the midst of the Channel, a great +Mass of troubled Liquors, like Dregs in the Bottom +of the Vessel; which will not be drunk up, +’till the Earth be all on Fire, and Torrents of melted +and sulphureous Matter flow from the Land, and +mingle with this dead Sea. But let us now leave +the Sea in this humble Posture, and go on to attack +the Rocks and Mountains, which stand next +in our Way.</p> + +<p class='c005'>See how scornfully they look down upon us, +and bid Defiance to all the Elements; they +have born the Thunder and Lightning of Heaven, +and all the Artillery of the Skies, for innumerable +Ages; and do not fear the crackling +of Thorns and of Shrubs that burn at their +Feet: Let the Towns and Cities of the Earth, +say they, be laid in Ashes; let the Woods and +Forests blaze away, and the fat Soil of the +Earth fry in its own Grease; these Things will +not affect us; we can stand naked in the midst +of a Sea of Fire, with our Roots as deep as +the Foundations of the Earth, and our Heads +above the Clouds of the Air. Thus they +proudly defy Nature; and it must be confess’d, +that these, being, as it were, the Bones of the +<span class='pageno' id='Page_111'>111</span>Earth, when the Body is burning, will be the +last consum’d; and I am apt to think, if they +could keep in the same Posture they stand in now, +and preserve themselves from falling, the Fire +could never get an entire Power over them. But +Mountains are generally hollow, and that makes +them subject to a double Casualty; first, of Earthquakes; +secondly, of having their Roots eaten +away by Water or by Fire; but by Fire especially +in this Case; For we suppose there will be innumerable +subterraneous Fires smothering under +Ground, before the general Fire breaks out; and +these by corroding the Bowels of the Earth, will +make it more hollow, and more ruinous; and when +the Earth is so far dissolv’d, that the Cavities within +the Mountains are fill’d with Lakes of Fire, then +the Mountains will sink, and fall into those boiling +Cauldrons, which in Time will dissolve them, +though they were as hard as Adamant.</p> + +<p class='c005'>There is another Engine that will tear the +Earth with great Violence, and rend in pieces +whatsoever is above or about those Parts of it; +and that is the Element of Water, so gentle +in it self when undisturb’d: But ’tis found by +Experience, that when Water falls into liquid +Metals, it flies about with an incredible Impetuosity, +and breaks or bears down every Thing +that would stop its Motion and Expansion. This +Force I take to come from the sudden and +strong Rarefaction of its Parts, which make a +kind of Explosion, when it is sudden and vehement; +and this is one of the greatest Forces +we know in Nature: Accordingly I am apt to +<span class='pageno' id='Page_112'>112</span>think, that the marvellous Force of Vulcano’s, +when they throw out Lumps of Rocks, great +Fragments of the Earth, and other heavy Bodies, +to such a vast Height and Distance, that it is done +by this way of Explosion: And that Explosion +made by the sudden Rarefaction of Sea Waters, +that fall into Pans or Receptacles of molten Ore +and ardent Liquors, within the Cavities of the +Mountain; and thereupon follow the Noises, +Roarings, and Eruptions of those Places. ’Tis +observ’d, that Vulcano’s are in Mountains, and +generally, if not always, near the Sea; and when +its Waters, by subterraneous Passages, are driven +under the Mountain, either by a particular Wind, +or by a great Agitation of the Waves, they meet +there with Metals and fiery Minerals, dissolv’d; +and are immediately, according to our Supposition, +rarified, and, by way of Explosion, fly out +at the Mouth or Funnel of the Mountain, bearing +before them whatsoever stands in their Way. +Whether this be a true Account, or no, of the +present Vulcano’s and their Eruptions, ’tis manifest, +that such Cases as we have mention’d, will +happen in the Conflagration of the Earth, and +that such Eruptions or Disruptions of the Earth +will follow thereupon: and that these will contribute +very much to the sinking of Mountains, +the splitting of Rocks, and the bringing of all +strong Holds of Nature under the Power of the +general Fire.</p> + +<p class='c005'>To conclude this Point: The Mountains will +all be brought low, in that State of Nature +either by Earthquakes, or subterraneous Fires; +<span class='pageno' id='Page_113'>113</span><i>Every Valley shall be exalted, and every Mountain +and Hill shall be made low</i>, <i><abbr title='Isaiah'>Isa.</abbr> <abbr title='forty'>xl.</abbr> 4.</i> Which +will be literally true at the second coming of our +Saviour, as it was figuratively apply’d to his first +coming, <i>Luke <abbr title='three'>iii.</abbr> 5.</i> Now, being once levell’d +with the rest of the Earth, the Question will only +be, how they shall be dissolv’d? But there is no +terrestrial Body indissolvable to Fire, if it have a +due Strength and Continuance; and this last +Fire will have both, in the highest degrees; so +that it cannot but be capable of dissolving all elementary +Compositions, how hard or solid soever +they be.</p> + +<p class='c005'>’Tis true, these Mountains and Rocks, as I said +before, will have the Privilege to be the last destroy’d. +These, with the deep Parts of the Sea, +and the polar Regions of the Earth, will undergo +a slower Fate, and be consum’d more leisurely. +The Action of the last Fire may be distinguish’d +into two Times, or two Assaults; the first Assault +will carry off all Mankind, and all the Works of +the Earth that are easily combustible; and this will +be done with a quick and sudden Motion. But the +second Assault, being employ’d about the Consumption +of such Bodies, or such Materials, as are +not so easily subjected to Fire, will be of long +Continuance, and the Work of some Years. And +’tis fit it should be so; that this flaming World +may be view’d and consider’d by the neighbouring +Worlds about it, as a dreadful Spectacle, and +Monument of God’s Wrath against disloyal, +and disobedient Creatures. That by this Example, +now before their Eyes, they may think +<span class='pageno' id='Page_114'>114</span>of their own Fate, and what may befal them, +as well as another Planet of the same Elements +and Composition.</p> + +<p class='c005'>Thus much for the Rocks and Mountains; +which, you see, according to our Hypothesis, will +be levell’d, and the whole Face of the Earth reduc’d +to Plainness and Equality; nay, which is +more, melted and dissolv’d into a Sea of liquid +Fire. And because this may seem a Paradox, +being more than is usually supposed, or taken +notice of, in the Doctrine of the Conflagration, +it will not be improper, in this Place, to give an +Account, wherein our Idea of the Conflagration, +and its Effects, differs from the common Opinion, +and the usual Representation of it. ’Tis commonly +supposed, that the Conflagration of the +World is like the burning of a City, where the +Walls and Materials of the Houses are not melted +down, but scorch’d, inflam’d, demolish’d, and +made uninhabitable: So they think in the burning +of the World, such Bodies, or such Parts of +Nature, as are fit Fewel for the Fire, will be inflam’d, +and, it may be, consum’d, or reduc’d to +Smoke and Ashes; but other Bodies, that are +not capable of Inflammation, will only be scorch’d +and defac’d, the Beauty and Furniture of the +Earth spoil’d, and by that means, say they, it will be +laid waste and become uninhabitable. This seems +to me a very short and imperfect Idea of the +Conflagration; neither agreeable to Scripture, +nor to the Deductions that may be made from +Scripture. We therefore suppose that this is +but half the Work; this destroying of the outward +<span class='pageno' id='Page_115'>115</span>Garniture of the Earth, is but the first +Onset, and that the Conflagration will end in a +Dissolution and Liquefaction of the Elements +and all the exterior Region of the Earth; so +as to become a true Deluge of Fire, or a Sea of +Fire overspreading the whole Globe of the Earth. +This State of the Conflagration, I think, may +be plainly prov’d; partly by the Expressions of +Scripture concerning it, and partly from the +<i>Renovation</i> of the Earth that is to follow upon +it. Saint <i>Peter</i>, who is our chief Guide in the +Doctrine of the Conflagration, says, <i>2 Pet. <abbr title='three'>iii.</abbr> +10, 11.</i> <i>The Elements will be melted with fervent +Heat</i>; besides burning up the Works of +the Earth. Then adds, <i>Seeing all these Things +shall be dissolv’d</i>, &c. These Terms of <i>Liquefaction</i> +and <i>Dissolution</i> cannot, without Violence, be +restrained to simple Devastation, and superficial +Scorching. Such Expressions carry the Work a +great deal further, even to that full Sense which +we propose. Besides, the Prophets often speak +of the melting of the Earth, or of the Hills and +Mountains, at the Presence of the Lord, in the +Day of his Wrath, <i><abbr title='Isaiah'>Isa.</abbr> <abbr title='thirty-four'>xxxiv.</abbr> 3, 4. & <abbr title='forty-four'>xliv.</abbr> 1, 2.</i> +<i><abbr title='Nahum'>Nah.</abbr> <abbr title='one'>i.</abbr> 5.</i> <i><abbr title='Psalms'>Psal.</abbr> <abbr title='ninety-seven'>xcvii.</abbr> 5.</i> And Saint <i>John</i> +(<i><abbr title='Apocalypse'>Apoc.</abbr> <abbr title='fifteen'>xv.</abbr> 2.</i>) tells us of a <i>Sea of Glass, mingled +with Fire</i>; where the Saints stood, singing the +Song of <i>Moses</i>, and triumphing over their Enemies, +the Spiritual <i>Pharaoh</i> and his Host, that +were swallowed up in it. The <i>Sea of Glass</i>, +must be a Sea of <i>molten</i> Glass; it must be fluid, +not solid, if a Sea; neither can a solid Substance +be said to be <i>mingled with Fire</i>, as this was. +<span class='pageno' id='Page_116'>116</span>And to this answers the <i>Lake of Fire and Brimstone</i>, +which the Beast and false Prophet were +thrown into alive, <i><abbr title='Apocalypse'>Apoc.</abbr> <abbr title='nineteen'>xix.</abbr> 20.</i> These all refer +to the End of the World, and the last Fire, and +also plainly imply, or express rather, that State of +Liquefaction which we suppose and assert.</p> + +<p class='c005'>Furthermore, the <i>Renovation</i> of the World, +or the <i>New Heaven</i> and <i>New Earth</i>, which +<abbr title='Saint'>St.</abbr> <i>Peter</i>, out of the Prophets, tells us shall +spring out of these that are burnt and dissolved, +do suppose this Earth reduc’d into a fluid Chaos, +that it may lay a Foundation for a second +World. If you take such a Skeleton of an +Earth, as your scorching Fire would leave behind +it; where the Flesh is torn from the Bones, +and the Rocks and Mountains stand naked, +and staring upon you; the Sea, half empty, gaping +at the Sun, and the Cities all in Ruins, and +in Rubbish; how would you raise a new World +from this? And a World fit to be an <i>Habitation +for the Righteous</i>? For so <abbr title='Saint'>St.</abbr> <i>Peter</i> makes that +to be, which is to succeed after the Conflagration, +<i>2 Pet. <abbr title='three'>iii.</abbr> 13.</i> And a World also <i>without a +Sea</i>? So <abbr title='Saint'>St.</abbr> <i>John</i> describes the new Earth he saw, +<i><abbr title='Apocalypse'>Apoc.</abbr> <abbr title='twenty-one'>xxi.</abbr> 1.</i> As these Characters do not agree +to the present Earth, so neither would they agree +to <i>your</i> future one; for if that dead Lump could +revive and become habitable again, it would +however retain all the Imperfections of the former +Earth, besides some Scars, and Deformities +of its own. Wherefore, if you would cast +the Earth into a new, and better Mould, you +must first melt it down; and the last Fire, being +<span class='pageno' id='Page_117'>117</span>as a <i>Refiner</i>’s Fire, will make an Improvement +in it, both as to Matter and Form. To conclude, +it must be reduc’d into a fluid Mass, in the Nature +of a Chaos, as it was at first; but this last will be +a fiery Chaos, as that was watery; and from this +State it will emerge again into a Paradisaical World. +But this being the Subject of the following Book, +we will discourse no more of it in this Place.</p> +<h3 class='c010'>CHAP. <abbr title='ten'>X.</abbr></h3> +<p class='c011'><i>Concerning the Beginning and Progress of the +Conflagration, what Part of the Earth will +first be burnt. The Manner of the future Destruction +of Rome, according to prophetical +Indications. The last State and Consummation +of the general Fire.</i></p> +<p class='c004'>Having remov’d the chief Obstructions to our +Design, and shew’d a Method for weakning +the Strength of Nature, by draining the Trench, +and beating down those Bulwarks, wherein she +seems to place her greatest Confidence: We must +now go to Work; making Choice of the weakest +Part of Nature for our first Attack, where the Fire +may be the easiest admitted, and the best maintain’d, +and preserv’d.</p> + +<p class='c005'>And for our better Direction, it will be of +Use to consider what we noted before, <i>viz.</i> +<span class='pageno' id='Page_118'>118</span>That the Conflagration is not a pure <i>natural +Fatality</i>, but a <i>mix’d Fatality</i>; or a divine +Judgment supported by natural Causes. And if +we can find some Part of the Earth, or of the +Christian World, that hath more of these natural +Dispositions to Inflammation than the rest; and is +also represented by Scripture as a more peculiar +Object of God’s Judgments at the coming of our +Saviour, we may justly pitch upon that Part of the +World, as first to be destroy’d: Nature and Providence +conspiring to make that the first Sacrifice to +this fiery Vengeance.</p> + +<p class='c005'>Now as to natural Dispositions, in any Country +or Region of the Earth, to be set on Fire, they +seem to be chiefly these two; Sulphureousness of +the Soil, and, an hollow mountainous Construction +of the Ground. Where these two Dispositions +meet in the same Tract or Territory, (the one +as to the Quality of the Matter, and the other as +to the Form) it stands like a Pile of fit Materials, +ready set to have the Fire put to it. And as to +divine Indications where this general Fire will begin, +the Scripture points to the Seat of Antichrist, +wheresoever that is, for the Beginning of it. The +Scripture, I say, points at this two Ways: First, +In telling us that our Saviour at his coming <i>in +Flames of Fire shall consume the wicked One, the +Man of Sin, the Son of Perdition, with the Spirit +of his Mouth, and shall destroy him with the +Brightness of his Presence, 2 Thess. <abbr title='one'>i.</abbr> 7. <abbr title='chapter'>chap.</abbr> +<abbr title='two'>ii.</abbr> 8.</i> Secondly, under the Name of <i>Mystical +Babylon</i>; which is allowed by all to be the +Seat of Antichrist, and by Scripture always condemn’d +<span class='pageno' id='Page_119'>119</span>to the Fire. This we find in plain Words +asserted by Saint <i>John</i>, in the <abbr title='eighteenth'>xviiith</abbr> <i>Chapter</i> of +his <i>Revelations</i> (<i>Verses 8, 19.</i>) and in the +<abbr title='nineteenth'>xixth</abbr> (<i>Verse 3</i>) under the Name of the <i>Great +Whore</i>; which is the same City, and the same +Seat, according to the Interpretation of Scripture +it self, (<i><abbr title='Chapter'>Ch.</abbr> <abbr title='seventeen'>xvii</abbr>, <abbr title='eighteen'>xviii.</abbr></i>) And the Prophet <i>Daniel</i>, +when he had set the <i>Antient of Days</i> upon his +fiery Throne, says, <i>The Body of the Beast was +given to the burning Flame, <abbr title='Daniel'>Dan.</abbr> <abbr title='seven'>vii.</abbr> 9, 10, 11.</i> +Which I take to be the same Thing with what <abbr title='Saint'>St.</abbr> +<i>John</i> says afterwards, (<i><abbr title='Apocalypse'>Apoc.</abbr> <abbr title='nineteen'>xix.</abbr> 20.</i>) <i>The Beast +and the false Prophet, were cast alive into a Lake +of Fire, burning with Brimstone.</i> By these Places +of Scripture it seems manifest, that Antichrist, and +the Seat of Antichrist will be consum’d with Fire, +at the coming of our Saviour. And ’tis very reasonable +and decorous, that the grand Traytor and +Head of the Apostacy, should be made the first +Example of the divine Vengeance.</p> + +<p class='c005'>Thus much being allow’d from Scripture, +let us now return to Nature again; to seek out +that Part of the Christian World, that from +its own Constitution is most subject to burning; +by the Sulphureousness of its Soil, and its fiery +Mountains and Caverns. This we shall easily +find to be the <i>Roman Territory</i>, or the Country +of <i>Italy</i>: Which, by all Accounts, antient and +modern, is a Store-house of Fire; as if it was +condemn’d to that Fate by God and Nature, +and to be an Incendiary, as it were, to the +rest of the World. And seeing <i>Mystical Babylon</i>, +the Seat of Antichrist, is the same <i>Rome</i>, +<span class='pageno' id='Page_120'>120</span>and its Territory, as it is understood by most Interpreters +of former, and latter Ages; you see both +our Lines meet in this Point; and, that there is +Fairness, on both Hands, to conclude, that at the +glorious Appearance of our Saviour, the Conflagration +will begin at the City of <i>Rome</i>, and the +<i>Roman</i> Territory.</p> + +<p class='c005'>Nature hath sav’d us the Pains of kindling a Fire +in those Parts of the Earth; for, since the Memory +of Man, there have always been subterraneous +Fires in <i>Italy</i>. And the <i>Romans</i> did not preserve +their <i>Vestal</i> Fire with more Constancy, than Nature +hath done her fiery Mountains in some Part +or other of that Territory. Let us then suppose, +when the fatal Time draws near, all these burning +Mountains to be fill’d and replenish’d with +fit Materials for such a Design; and when our +Saviour appears in the Clouds, with an Host +of Angels, that they all begin to play, as Fireworks, +at the triumphal Entry of a Prince. Let +<i>Vesuvius</i>, <i>Ætna</i>, <i>Strongyle</i>, and all the <i>Vulcanian</i> +Islands, break out into Flames; and by +the Earthquakes, which then will rage, let us +suppose new Eruptions, or new Mountains +open’d in the <i>Apennines</i>, and near to <i>Rome</i>; and +to vomit out Fire in the same Manner as the old +<i>Vulcano</i>’s. Then let the sulphureous Ground +take Fire; and seeing the Soil of that Country, +in several Places, is so full of Brimstone, that +the Steams and Smoke of it visibly rise out of +the Earth; we may reasonably suppose, that it +will burn openly, and be inflam’d, at that Time. +Lastly, the Lightenings of the Air, and the +<span class='pageno' id='Page_121'>121</span>flaming Streams of the melting Skies, will mingle +and join with these Burnings of the Earth; and +these three Causes meeting together, as they cannot +but make a dreadful Scene, so they will easily +destroy and consume whatsoever lies within the +Compass of their Fury.</p> + +<p class='c005'>Thus you may suppose the Beginning of the +general Fire: And it will be carried on by like +Causes, though in lesser Degrees, in other Parts +of the Earth: But as to <i>Rome</i>, there is still, +in my Opinion, a more dreadful Fate that will +attend it; namely, to absorp’d, or swallow’d +up, in a Lake of Fire and Brimstone, after the +Manner of <i>Sodom</i> and <i>Gomorrah</i>. This, in my +Judgment, will be the Fate and final Conclusion +of <i>Mystical Babylon</i>, to sink as a great Mill-stone +into the Sea, and never to appear more. +Hear what the Prophet says, <i>A mighty Angel took +up a Stone, like a great Mill stone, and cast it into +the Sea, saying, Thus with Violence shall that +great City Babylon be thrown down, and shall +be found no more at all, <abbr title='Apocalypse'>Apoc.</abbr> <abbr title='eighteen'>xviii.</abbr> 21.</i> Simply +to be burnt, does not at all answer to this +Description of its perishing, by <i>sinking like a Mill-stone +into the Sea, and never appearing more</i>, +nor of <i>not having its Place ever more found</i>; +that is, leaving no Remains or Marks of it. +A City that is only burnt, cannot be said to +<i>fall like a Mill-stone into the Sea</i>; or, that it +can <i>never more be found</i>; for after the Burning +of a City, the Ruins stand, and its Place is +well known: Wherefore, in both Respects, +besides this exterior Burning, there must be +<span class='pageno' id='Page_122'>122</span>an Absorption of this <i>Mystical Babylon</i>, the +Seat of the Beast, and thereupon a total Disappearance +of it. This also agrees with the Suddenness +of the Judgment, which is a repeated +Character of it, <i><abbr title='chapter'>Chap.</abbr> <abbr title='eighteen'>xviii.</abbr> 8, 10, 17, 19.</i> +Now what kind of Absorption this will be, into +what, and in what Manner, we may learn from +what Saint <i>John</i> says afterwards, <i><abbr title='chapter'>Chap.</abbr> <abbr title='nineteen'>xix.</abbr> 20.</i> +<i>The Beast and the false Prophet were cast +alive into a Lake of Fire and Brimstone.</i> You +must not imagine, that they were bound Hand +and Foot, and so thrown headlong into this +Lake; but they were swallow’d up alive, they +and theirs, as <i>Corah</i> and his Company; or, to use +a plainer Example, after the manner of <i>Sodom</i> +and <i>Gomorrah</i>, which perish’d by Fire, and at the +same Time sunk into the <i>Dead Sea</i>, or a Lake of +Brimstone.</p> + +<p class='c005'>This was a lively Type of the Fate of <i>Rome</i>, or +<i>Mystical Babylon: </i>And ’tis fit it should resemble +<i>Sodom</i>, as well in its Punishment, as in its Crimes. +Neither is it a hard Thing to conceive how such +an Absorption may come to pass, that being a +Thing so usual in Earthquakes, and Earthquakes +being so frequent in that Region. And lastly, +That this should be, after the Manner of <i>Sodom</i>, +turn’d into a Lake of Fire, will not be at all +strange, if we consider, that there will be many +subterraneous Lakes of Fire at that Time, when +the Bowels of the Earth begin to melt, and the +Mountains spew out Streams of liquid Fire. +The Ground therefore being hollow and rotten +in those Parts, when it comes to be shaken with +<span class='pageno' id='Page_123'>123</span>a mighty Earthquake, the Foundations will sink, +and the whole Frame fall into an Abyss of Fire +below, as a Mill-stone into the Sea. And this +will give Occasion to that Cry, <i>Babylon the +great is fallen, is fallen</i>, and shall never more +be found.</p> + +<p class='c005'>This seems to be a probable Account, according +to Scripture and Reason, of the Beginning +of the general Fire, and of the particular +Fate of <i>Rome</i>. But it may be propos’d here, +as an Objection against this Hypothesis, that the +<i>Mediterranean</i> Sea, lying all along the Coast of +<i>Italy</i>, must needs be a sufficient Guard to that +Country against the Invasion of Fire, or at least +must needs extinguish it, before it can do much +Mischief there, or propagate itself into other +Countries. I thought we had in a good measure +prevented this Objection before, by shewing how +the Ocean would be diminished before the Conflagration, +and especially the Arms and <i>Sinus</i>’s +of the Ocean; and of these none would be more +subject to this Diminution, than the <i>Mediterranean</i>; +for, receiving its Supplies from the +<i>Ocean</i> and the <i>Black Sea</i>, if these came to sink +in their Channels they would not rise so high, +as to be capable to flow into the <i>Mediterranean</i> +at either End; and these Supplies being +cut off, it would soon empty itself so far, partly +by Evaporation; and partly by subterraneous +Passages, as to shrink from all its Shores, and +become only a standing Pool of Water in the +Middle of the Channel: Nay, ’tis possible, +by Floods of Fire descending from the many +<span class='pageno' id='Page_124'>124</span>Vulcano’s upon its Shores, it might itself be +converted into a Lake of Fire, and rather help +than obstruct the Progress of the Conflagration.</p> + +<p class='c005'>It may indeed be made a Question, Whether +this fiery Vengeance upon the Seat of Antichrist +will not precede the general Conflagration, at +some Distance of Time, as a Fore-runner and +Fore-warner to the World, that the rest of the +People may have Space to repent; and particularly +the <i>Jews</i>, being Spectators of this Tragedy, +and of the miraculous Appearance of our Saviour, +may see the Hand of God in it, and be +convinc’d of the Truth and divine Authority of +the Christian Religion: I say, this Supposition +would leave Room for these and some other Prophetick +Scenes, which we know not well where +to place; but seeing <i>The Day of the Lord</i> is +represented in Scripture, as one entire Thing, +without Interruption or Discontinuation, and that +it is to begin with the Destruction of Antichrist, +we have Warrant enough to pursue the rest of +the Conflagration from this Beginning and Introduction.</p> + +<p class='c005'>Let us then suppose the same Preparations +made in the other Parts of the Earth to continue +the Fire; for the Conflagration of the +World being a Work of Providence, we may +be sure such Measures are taken, as will effectually +carry it on, when once begun. The +Body of the Earth will be loosen’d and broken +by Earthquakes, the more solid Parts impregnated +with Sulphur, and the Cavities fill’d with +<span class='pageno' id='Page_125'>125</span>unctuous Fumes and Exhalations, so as the whole +Mass will be but as one great Funeral-Pile, ready +built, and wanting nothing but the Hand of a destroying +Angel to give it Fire. I will not take +upon me to determine which Way this devouring +Enemy would steer his Course from <i>Italy</i>, or in +what Order he will advance and enter the several +Regions of our Continent; that would be an Undertaking +as uncertain as useless: But we cannot +doubt of his Success, which Way soever he goes; +unless where the Channel of the Ocean may +chance to stop him: But as to that, we allow, +that different Continents may have different +Fires: not propagated from one to another, but +of distinct Sources and Originals; and so likewise +in remote Islands; and therefore no long +Passage, or Trajection, will be requir’d from +Shore to Shore: And even the Ocean it self will, +at length, be as fiery as any Part of the Land; but +that, with its Rocks, like Death, will be the last +Thing subdued.</p> + +<p class='c005'>As to the animate World, the Fire will over-run +it with a swift and rapid Course, and all +living Creatures will be suffocated, or consumed, +at the first Assault; and at the same Time all +the Beauty of the Fields, and the External Decorations +of Nature will be defac’d: Then the +Cities and the Towns, and all the Works of +Man’s Hands, will burn like Stubble before the +Wind. These will soon be dispatched; but +the great Burthen of the Work still remains; +which is, that <i>Liquefaction</i> we mention’d +before, or a <i>melting Fire</i>, much more +<span class='pageno' id='Page_126'>126</span>strong and vehement than these transient Blazes, +which do but sweep the Surface of the Earth: +This Liquefaction, I say, we prov’d before out +of Scripture, as the last State of the fiery Deluge, +<a href='#chap-3-9'><i><abbr title='chapter'>Chap.</abbr> <abbr title='nine'>IX.</abbr></i></a> And ’tis this which, at length will make +the Sea itself a <i>Lake of Fire and Brimstone</i>; when, +instead of Rivers of Waters which used to flow +into it from the Land, there come Streams and Rivulets +of sulphureous Liquors, and purulent melted +Matter, which following the Tract of their +natural Gravity, will fall into this great Drain of +this Earth; upon which Mixture, the remaining +Parts of sweet Water will soon evaporate, and the +Salt mingling with the Sulphur, will make a Dead +Sea, an <i>Asphaltites</i>, a Lake of <i>Sodom</i>, a Cup of +the Dregs of the Wine of the Fierceness of God’s +Wrath.</p> + +<p class='c005'>We noted before two remarkable Effects of +the <i>burning Mountains</i>, which would contribute +to the Conflagration of the World, and +gave Instances of both in former Eruptions of +<i>Ætna</i> and <i>Vesuvius</i>; one was, of those Balls, +or Lumps of Fire, which they throw about in +the Time of their Rage; and the other, of +those Torrents of liquid Fire, which rowl down +their Sides to the next Seas or Valleys. In the +first Respect, these Mountains are as so many +Batteries, planted, by Providence, in several +Parts of the Earth, to fling those fiery Bombs +into such Places, or such Cities, as are marked +out for Destruction; and, in the second Respect, +they are to dry up the Waters, and the Rivers, +and the Sea it self, when they fall into its +<span class='pageno' id='Page_127'>127</span>Channel, <i>Annal. Sic. dec. 1. <abbr class='spell'>l.</abbr> 2. <abbr class='spell'>c.</abbr> 4.</i> <i><abbr class='spell'>T.</abbr> Fazellas</i>, +a <i>Sicilian</i>, who writ the History of that +Island, tells us of such a River of Fire (upon an +Eruption of <i>Ætna</i>) near twenty eight Miles long, +reaching from the Mountain to Port <i>Longina</i>; +and might have been much longer, if it had not +been stopt by the Sea. Many such as these, and +far greater, we ought in Reason to imagine, when +all the Earth begins to melt, and to ripen towards +a Dissolution: It will then be full of these sulphureous +Juices, as Grapes with Wine; and these will +be squeez’d out of the Earth into the Sea, as out +of a Wine-press into the Receiver, to fill up that +Cup, as we said before, <i>with the Wine of the +Fierceness of God’s Wrath</i>.</p> + +<p class='c005'>If we may be allowed to bring prophetical +Passages of Scripture to a natural Sense, as +doubtless some of those must that respect the +End of the World; these Phrases which we +have now suggested, of the <i>Wine-press of the +Wrath of God, <abbr title='Apocalypse'>Apoc.</abbr> <abbr title='fourteen'>xiv.</abbr> 10, 19.</i> <i><abbr title='Chapter'>Ch.</abbr> <abbr title='sixteen'>xvi.</abbr> 19.</i> +<i><abbr title='Chapter'>Ch.</abbr> <abbr title='nineteen'>xix.</abbr> 15.</i> <i>Drinking the Fierceness of his +Wine, poured, without Mixture, into the Cup +of his Indignation</i>; with Expressions of the like +Nature, that occur sometimes in the old Prophets, +but especially in the <i>Apocalypse</i>: These, +I say, might receive a full and emphatical Explication +from this State of Things which now +lies before us. I would not exclude any other +Explication of less Force, as that of alluding +to the <i>bitter Cup</i>, or <i>mixt Potion</i>, that us’d +to be given to Malefactors: But that, methinks, +is a low Sense, when applied to these Places +<span class='pageno' id='Page_128'>128</span>in the <i>Apocalypse</i>. That these Phrases signify +God’s remarkable Judgments, all allow; and here +they plainly relate to the End of the World, to +the last Plagues, and the last of the last Plagues, +<i><abbr title='chapter'>Chap.</abbr> <abbr title='sixteen'>xvi.</abbr> 19.</i> Besides, the Angel that presided +over this Judgment, is said to be an Angel that +<i>had Power over Fire</i>; and those who are to drink +this Potion are said to be <i>tormented with Fire +and Brimstone, <abbr title='chapter'>Chap.</abbr> <abbr title='fourteen'>xiv.</abbr> 10.</i> This presiding +Angel seems to be our Saviour himself (<i><abbr title='chapter'>Chap.</abbr> <abbr title='nineteen'>xix.</abbr> +15.</i>) who, when he comes to execute Divine Vengeance +upon the Earth, gives his Orders in these +Words, <i>Gather the Clusters of the Vine of the +Earth, for her Grapes are fully ripe, <abbr title='Chapter'>Ch.</abbr> <abbr title='fourteen'>xiv.</abbr> 18, +19.</i> And thereupon the destroying Angel <i>thrust +in his Sickle into the Earth, and gather’d the +Vine of the Earth, and cast it into the great Wine-press +of the Wrath of God</i>. And this made a Potion +<i>compounded of several Ingredients, but not +diluted with Water</i>; Τὸ κεκερασμένου ἀκράτου, +(<abbr title='Chapter'>Ch.</abbr> <abbr title='fourteen'>xiv.</abbr> 10.) and was indeed a Potion of Fire +and Brimstone, and all burning Materials mixt together. +The Similitudes of Scripture are seldom nice and +exact, but rather bold, noble and great; and according +to the Circumstances which we have +observed, this <i>Vineyard</i> seems to be the <i>Earth</i>, +and this <i>Vintage</i> the End of the World; the +pressing of the <i>Grapes</i> into the Cup or Vessel that +receives them, the Distillation of burning Liquors +from all Parts of the Earth into the Trough of the +Sea; and that Lake of red Fire, the Blood of those +Grapes so flowing into it.</p> + +<p class='c005'><span class='pageno' id='Page_129'>129</span>’Tis true, this Judgment of the Vintage and +Wine-press, and the Effects of it, seem to aim +more especially at some particular Region of the +Earth, <i><abbr title='chapter'>Chap.</abbr> <abbr title='fourteen'>xiv.</abbr> 20.</i> And I am not against that, +provided the Substance of the Explication be still +retained, and the universal Sea of Fire be that +which follows in the next Chapter, under the +Name of a <i>Sea of Glass, mingled with Fire</i>, <i><abbr title='Chapter'>Ch.</abbr> +<abbr title='sixteen'>xvi.</abbr> 2.</i> This, I think, expresses the highest and +complete State of the Conflagration; when the +Mountains are fled away, and not only so, but +the exterior Region of the Earth quite dissolv’d, +like Wax before the Sun: The Channel of the +Sea fill’d with a Mass of fluid Fire, and the same +Fire overflowing all the Globe, and covering the +whole Earth, as the Deluge, or the first Abyss. +Then will the triumphal Songs and Hallelujahs be +sung for the Victories of the Lamb over all his +Enemies, and over Nature it self, <i><abbr title='Apocalypse'>Apoc.</abbr> <abbr title='fifteen'>xv.</abbr> 3, 4.</i> +<i>Great and marvellous are thy Works, Lord God +Almighty: Just and true are thy Ways, thou King +of Saints. Who shall not fear thee, O Lord, and +glorify thy Name? for thou only art holy: for all +Nations shall come and worship before thee; for +thy Judgments are made manifest.</i></p> +<div> + <span class='pageno' id='Page_130'>130</span> + <h3 class='c010'>CHAP. <abbr title='eleven'>XI.</abbr></h3> +</div> +<p class='c011'><i>An Account of those extraordinary Phœnomena +and Wonders in Nature, that, according to +Scripture, will precede the coming of Christ, +and the Conflagration of the World.</i></p> +<p class='c004'>If we reflect upon the History of burning +Mountains, we cannot but observe, that, +before their Eruptions, there are usually some +Changes in the Earth, or in the Air, in the Sea, +or in the Sun it self, as Signs and Forerunners +of the ensuing Storm. We may then easily +conclude that when the last great Storm is a +coming, and all the Vulcano’s of the Earth +ready to burst, and the Frame of the World to +be dissolv’d, there will be previous Signs, in the +Heavens, and on the Earth, to introduce this +tragical Fate: Nature cannot come to that +Extremity, without some Symptoms of her +Illness, nor die silently without Pangs or Complaint. +But we are naturally heavy of Belief, +as to Futurities, and can scarce fancy any other +Scenes, or other State of Nature, than what is +present, and continually before our Eyes: We +will therefore, to cure our Unbelief, take Scripture +for our Guide, and keep within the Limits +of its Predictions.</p> + +<p class='c005'>The Scripture plainly tells us of Signs, of +Prodigies, that will precede the Coming of our +Saviour, and the End of the World: both in +<span class='pageno' id='Page_131'>131</span>the Heavens, and on the Earth. The Sun, Moon, +and Stars, will be disturb’d in their Motion, or +Aspect; the Earth and the Sea will roar and tremble, +and the Mountains fall at his Presence. These +things both the Prophets and Evangelists have told +us; but what we do not understand, we are slow +to believe; and therefore those that cannot apprehend +how such Changes should come to pass +in the natural World, chuse rather to allegorize +all these Expressions of Scripture, and to make +them signify no more than political Changes of +Governments, and Empires, and the great Confusions +that will be amongst the People and Princes +of the Earth, towards the End of the World. So +that <i>darkening of the Sun</i>, <i>shaking of the Earth</i>, +and such like Phrases of Scripture, according to +these Interpreters, are to be understood only in +a moral Sense.</p> + +<p class='c005'>And they think they have a Warrant for +this Interpretation, from the prophetick Style +of the Old Testament, where the Destruction +of Cities, and Empires, and great Princes, is +often describ’d by such Figures, taken from the +natural World. So much is true indeed as to +the Phrase of the old Prophets in some Places; +but I take the true Reason and Design of +that, to be a typical Adumbration of what was +intended should literally come to pass in the +great and universal Destruction of the World; +whereof these partial Destructions were only +Shadows and Prefigurations. But to determine +this Case, let us take the known and approved +Rule for interpreting Scripture, <i>Not to recede +<span class='pageno' id='Page_132'>132</span>from the literal Sense without Necessity</i>, or where +the Nature of the Subject will admit of a literal +Interpretation. Now, as to those Cases in the +<i>Old Testament</i>, History and Matter of Fact do +shew, that they did not come to pass literally, +therefore must not be so understood; but as for +those that concern the End of the World, as they +cannot be determin’d in that way, seeing they +are yet <i>future</i>; so neither is there any natural +Repugnancy or Improbability that they should +come literally to pass: On the contrary, from +the Intuition of that State of Nature, one would +rather conclude the Probability or Necessity of +them; that there may, and must be such Disorders +in the external World, before the general +Dissolution. Besides, if we admit Prodigies in +any Case, or providential Indications of God’s +Judgments to come there can be no Case suppos’d, +wherein it will be more reasonable or proper +to admit them, than when they are to be the +Messengers of an universal Vengeance and Destruction.</p> + +<p class='c005'>Let us therefore consider what Signs Scripture +hath taken notice of, as destin’d to appear +at that Time, to publish, as it were, and proclaim +the approaching End of the World; and +how far they will admit of a natural Explication, +according to those Grounds we have already +given, in explaining the Causes and Manner +of the Conflagration. These Signs are +chiefly Earthquakes, and extraordinary Commotions +of the Seas. Then the Darkness or +bloody Colour of the Sun and Moon; the +<span class='pageno' id='Page_133'>133</span>shaking of the Powers of Heaven, the Fulgurations +of the Air, and the falling of Stars. As to +Earthquakes, we have upon several Occasions +shewn, that these will necessarily be multiplied +towards the End of the World; when, by an +Excess of Drought and Heat, Exhalations will +more abound within the Earth; and, from the +same Causes, their Inflammation also will be +more frequent, than in the ordinary State of Nature. +And as all Bodies, when dried, become +more porous and full of Vacuities; so the Body +of the Earth will be at that Time: And the +Mines or Cavities wherein the Fumes and Exhalations +lodge, will accordingly be of greater Extent, +open into one another, and continued thro’ +long Tracts and Regions; by which means, when +an Earthquake comes, as the Shock will be more +strong and violent, so it may reach to a vast +Compass of Ground, and whole Islands or +Continents be shaken at once, when these +Trains have taken Fire. The Effects also of +such Concussions, will not only affect Mankind, +but all the Elements, and the Inhabitants of +them.</p> + +<p class='c005'>I do not wonder that frequent and +great Earthquakes should be made a Sign of +an approaching Conflagration; and the highest +Expressions of the Prophets concerning the +<i>Day of the Lord</i>, may be understood in a literal +Sense, if they be finally referr’d to the general +Destruction of the World, and not terminated +solely upon those particular Countries or People, +to whom they are at first directed. Hear +<span class='pageno' id='Page_134'>134</span>what <i>Ezekiel</i> says upon this Subject, <i><abbr title='chapter'>Chap.</abbr> <abbr title='thirty-eight'>xxxviii.</abbr> +19, 20, 22.</i> <i>For in my Jealousy and in the Fire +of my Wrath have I spoken; surely in that Day +there shall be a great shaking in the Land of +Israel: So that the Fishes of the Sea, and the +Fowls of the Heaven, and the Beasts of the +Field, and all creeping Things that creep upon the +Earth; and all the Men that are upon the Face of +the Earth, shall shake at my Presence; and the +Mountains shall be thrown down, and the steep +Places shall fall, and every Wall shall fall to the +Ground.——And I will rain an overflowing Rain, +and great Hail-stones, Fire and Brimstone.</i> The +Prophet <i>Isaias</i>, (<i><abbr title='chapter'>Chap.</abbr> <abbr title='twenty-four'>xxiv.</abbr> 18, 19, 20.</i>) describes +these Judgments in Terms as high, and relating +to the natural World; <i>The Windows from on high +are open, and the Foundations of the Earth do +shake. The Earth is utterly broken down, the +Earth is clean dissolved, the Earth is moved exceedingly. +The Earth shall reel to and fro like a +Drunkard, and shall be removed like a Cottage, +and the Transgression thereof shall be heavy upon +it, and it shall fall, and not rise again.</i></p> + +<p class='c005'>To restrain all these things to <i>Judea</i>, as their +adequate and final Object, is to force both the +Words and the Sense. Here are manifest Allusions +and Footsteps of the Destruction of the +World, and the Dissolution of the Earth; partly +as it was in the Deluge, and partly as it will +be in its last Ruin, torn, broken, and shatter’d. +But most Men have fallen into that +Error, to fancy both the Destructions of the +World by Water and Fire, quiet, noiseless +<span class='pageno' id='Page_135'>135</span>Things; executed without any Ruins or Ruptures +in Nature: That the Deluge was but a +great Pool of still Waters made by the Rains, +and Inundation of the Sea; and the Conflagration +will be only a superficial Scorching of the +Earth, with a running Fire. These are false Ideas, +and unsuitable to Scripture: For as the Deluge +is there represented a Disruption of the Abyss, and +consequently of the then habitable Earth; so the +future Combustion of it, according to the Representations +of Scripture, is to be usher’d in and accompanied +with all sorts of violent Impressions +upon Nature; and the chief Instrument of these +Violences will be Earthquakes. These will tear +the Body of the Earth, and shake its Foundations; +rend the Rocks, and pull down the tall Mountains; +sometimes overturn, and sometimes swallow +up Towns and Cities; disturb and disorder +the Elements, and make a general Confusion in +Nature.</p> + +<p class='c005'>Next to Earthquakes, we may consider the +<i>Roarings of a troubled Sea</i>. This is another Sign +of a dying World. <abbr title='Saint'>St.</abbr> <i>Luke</i>, (<i><abbr title='chapter'>Chap.</abbr> <abbr title='twenty-one'>xxi.</abbr> 25, +26, 27.</i>) hath set down a great many of them +together: Let us hear his Words: <i>And there +shall be Signs in the Sun, and in the Moon, +and in the Stars; and upon the Earth Distress +of Nations, with Perplexity; the Sea and the +Waves roaring. Mens Hearts failing them for +fear, and for looking after those things which +are coming on the Earth; for the Powers of +Heaven shall be shaken. And then shall they +see the Son of Man coming in a Cloud, with +<span class='pageno' id='Page_136'>136</span>Power and great Glory, &c.</i> As some would +allegorize these Signs, which we noted before; +so others would confine them to the Destruction +of <i>Jerusalem</i>. But ’tis plain, by this <i>coming of +the Son of Man in the Clouds</i>, and the <i>Redemption +of the Faithful</i>, (Verse 28.) and at the same +Time the <i>Sound of the last Trumpet</i>, (<abbr title='Matthew'>Matt.</abbr> <abbr title='twenty-four'>xxiv.</abbr> +31) which all relate to the End of the World, +that something further is intended than the Destruction +of <i>Jerusalem</i>. And though there were +Prodigies at the Destruction of that City and State, +yet not of this Force, nor with these Circumstances. +’Tis true, those partial Destructions and +Calamities, as we observ’d before, of <i>Babylon</i>, +<i>Jerusalem</i>, and the <i>Roman</i> Empire, being Types +of an universal and final Destruction of all God’s +Enemies, have, in the Pictures of them, some of +the same Strokes, to shew they are all from the +same Hand, decreed by the same Wisdom, foretold +by the same Spirit; and the same Power and +Providence that have already wrought the one, will +also work the other, in due Time, the former +being still Pledges, as well as Prefigurations, of +the latter.</p> + +<p class='c005'>Let us then proceed in our Explication of this +Sign, <i>the Roaring of the Sea, and the Waves</i>, +applying it to the End of the World. I do not +look upon this ominous Noise of the Sea, as +the Effect of a Tempest, for then it would not +strike such a Terror into the Inhabitants of the +Earth, nor make them apprehensive of some +great Evil coming upon the World, as this will +do; what proceeds from visible Causes, and +<span class='pageno' id='Page_137'>137</span>such as may happen in a common Course of +Nature, does not so much amaze us, nor affright +us: Therefore ’tis more likely these Disturbances +of the Sea proceed from below, partly by Sympathy +and Revulsions from the Land; by Earthquakes +there, and exhausting the subterraneous +Cavities of Waters, which will draw again from +the Seas what Supplies they can; and partly by +Earthquakes in the very Sea it self, with Exhalations +and fiery Eruptions from the Bottom of it: +Things indeed that happen at other Times, more +or less; but at this Conjuncture, all Causes conspiring, +they will break out with more Violence, +and put the whole Body of the Waters into a tumultuary +Motion. I do not see any Occasion, +at this Time, for high Winds; neither can I +think a superficial Agitation of the Waves +would answer this Phænomenon; but ’tis rather +from Contorsions in the Bowels of the +Ocean, which make it roar, as it were, for +Pain. Some Causes impelling the Waters one +Way, and some another, make intestine Strugglings, +and contrary Motions; from whence proceed +unusual Noises, and such a troubled State of +the Waters, as does not only make the Sea innavigable, +but also strikes Terror into all the maritime +Inhabitants, that live within the View or +Sound of it.</p> + +<p class='c005'>So much for the Earth and Sea. The Face +of the Heavens also will be changed in divers +Respects; the Sun and the Moon darken’d, +or of a bloody or pale Countenance; the celestial +Powers shaken, and the Stars unsettled +<span class='pageno' id='Page_138'>138</span>in their Orbs. As to the Sun and Moon, their +Obscuration or Change of Colour is no more +than what happens commonly before the Eruption +of a fiery Mountain. <i>Dion Cassius</i>, you see, +hath taken notice of it in that Eruption of <i>Ætna</i> +which he describes; and others upon the like Occasions +in <i>Vesuvius</i>. And ’tis a Thing of easy +Explication; for, according as the Atmosphere is +more or less clear or turbid, the Luminaries are +more or less conspicuous; and, according to the +Nature of those Fumes, or Exhalations that swim +in the Air, the Face of the Sun is discolour’d +sometimes one Way, sometimes another. You +see, in an ordinary Experiment, when we look +upon one another through the Fumes of Sulphur, +we appear pale like so many Ghosts; and +in some foggy Days, the Sun hangs in the Firmament +as a Lump of Blood: And both the +Sun and Moon, at their Rising, when their Light +comes to us through the thick Vapours of the +Earth, are red and fiery. These are not Changes +wrought in the Substance of the Luminaries, +but in the Modifications of their Light, as it +flows to us: For Colours are but Light in a +Sort of Disguise; as it passes through Mediums +of different Qualities, it takes different Forms, +but the Matter is still the same, and returns to +its Simplicity, when it comes again into a pure +Air.</p> + +<p class='c005'>Now the Air may be changed and corrupted +to a great Degree, tho’ there appear no visible +Change to our Eye. This is manifest from infectious +Airs, and the Changes of the Air before +<span class='pageno' id='Page_139'>139</span>Storms and Rains, which we feel commonly +sooner than we see, and some other Creatures +perceive much sooner than we do. ’Tis no Wonder +then, if, before this mighty Storm, the Dispositions +of the Air be quite alter’d; especially if we +consider, what we have so often noted before, +that there will be a great Abundance of Fumes +and Exhalations, thro’ the whole Atmosphere of +the Earth, before the last Fire breaks out, whereby +the Light of the Sun may be tinctur’d in several +Ways: And lastly, it may be so order’d +providentially that the Body of the Sun may contract +at that Time some Spots, or <i>Maculæ</i>, far +greater than usual, and by that means be really +darkened, not to us only, but to all the neighbouring +Planets: And this will have a proportionable +Effect upon the Moon too, for the Diminution +of her Light: So that upon all Suppositions, +these Phænomena are very intelligible, if +not necessary Forerunners of the Conflagration.</p> + +<p class='c005'>The next Sign given us, is, that the <i>Powers +of Heaven will be shaken</i>. By the <i>Heavens</i> +in this Place is either understood the Planetary +Heavens, or that of the <i>fix’d Stars</i>; but this +latter being vastly distant from the Earth, cannot +be really affected by the Conflagration; +nor the Powers of it, that is, its Motion, or +the Bodies contained in it, any ways shaken +or disorder’d. But, in Appearance, these celestial +Bodies may seem to be shaken, and their +Motions disorder’d; as in a Tempest by Night, +when the Ship is toss’d with contrary and uncertain +Motions, the Heavens seem to fluctuate +<span class='pageno' id='Page_140'>140</span>over our Heads, and the Stars to reel to and +fro, when the Motion is only in our own Vessel: +So possibly the uncertain Motions of the +Atmosphere, and sometimes of the Earth it +self, may so vary the Sight and Aspect of this +starry Canopy, that it may seem to shake and +tremble.</p> + +<p class='c005'>But if we understand this of the <i>planetary Heavens</i>, +they may really be shaken; Providence +either ordering some great Changes in the other +Planets, previously to the Conflagration of our +Planet; as, ’tis probable, there was a great Change +in <i>Venus</i> at the Time of our <i>Deluge</i>: Or the +great Shakings and Concussions of our Globe at +that Time, affecting some of the neighbouring +Orbs, or at least that of the Moon, may cause +Anomalies and Irregularities in their Motions. +But the Sense that I should pitch upon chiefly for +explaining this Phrase of <i>Shaking the Powers of +Heaven</i>, comprehends, in a good measure, both +these Heavens of the fix’d Stars and of the Planets: +’Tis that Change of Situation in the Axis +of the Earth, which we have formerly mention’d, +whereby the Stars will seem to change their Places, +and the whole Universe to take another Posture. +This is sufficiently known to those that know +the different Consequences of a strait or oblique +Posture of the Earth. And as the Heavens and +the Earth were, in this Sense, once shaken, before, +namely, at the Deluge, when they lost +their first Situation; so now they will be +shaken again, and thereby return to the Posture +they had before that first Concussion. And +<span class='pageno' id='Page_141'>141</span>this I take to be the true literal Sense of the Prophet +<i>Haggai</i>, repeated by <abbr title='Saint'>St.</abbr> <i>Paul</i>, (<i><abbr title='Chapter'>Ch.</abbr> <abbr title='two'>ii.</abbr> 6.</i>, +and <i><abbr title='Hebrews'>Heb.</abbr> <abbr title='twelve'>xii.</abbr> 26.</i>) <i>Yet once more I shake not the +Earth only, but also Heaven.</i></p> + +<p class='c005'>The last Sign we shall take Notice of, is that +of <i>falling Stars</i>. <i>And the Stars shall fall from +Heaven</i>, says our Saviour, <i><abbr title='Matthew'>Matt.</abbr> <abbr title='twenty-four'>xxiv.</abbr> 29.</i> We +are sure, from the Nature of the Thing, that this +cannot be understood either of fix’d Stars, or +Planets; for if either of these should tumble from +the Skies, and reach the Earth, they would break +it all in Pieces or swallow it up, as the Sea does +a sinking Ship; and at the same Time would +put all the inferior Universe into Confusion. It +is necessary therefore, by these Stars, to understand +either fiery Meteors falling from the Middle +Region of the Air, or Comets and Blazing Stars. +No doubt, there will be all sorts of fiery Meteors +at that Time; and, amongst others, those that +are call’d <i>falling Stars</i>; which, tho’ they are not +considerable singly, yet if they were multiplied in +great Numbers, <i>falling</i> (as the Prophet says, <i><abbr title='Isaiah'>Isa.</abbr> +<abbr title='thirty-four'>xxxiv.</abbr> 4.</i>) <i>as Leafs from the Vine, or Figs from +the Fig-tree</i>, they would make an astonishing +Sight. But, I think, this Expression does chiefly +refer to Comets, which are dead Stars, and may +truly be said to fall from Heaven, when they +leave their Seats above, and those æthereal Regions +wherein they were fix’d, and sink into +this lower World; where they wander about +with a Blaze in their Tail, or a Flame about +their Head, as if they came on purpose to be +the Messengers of some fiery Vengeance. If +<span class='pageno' id='Page_142'>142</span>Numbers of these blazing Stars should fall into +our Heaven together, they would make a dreadful +and formidable Appearance; and, I am apt to +think, that Providence hath so contriv’d the Periods +of their Motion, that there will be an unusual +Concourse of them at that Time, within the View +of the Earth, to be a Prelude to this last and most +tragical Scene of the sublunary World.</p> + +<p class='c005'>I do not know any more in Scripture relating +to the last Fire, that, upon the Grounds laid +down in this Discourse, may not receive a satisfactory +Explication. It reaches beyond the Signs +before-mention’d to the highest Expressions of +Scripture: as, <i>Lakes of Fire and Brimstone</i>, <i>a +molten Sea mingled with Fire</i>, <i>the Liquefaction +of Mountains</i>, and of the Earth it self. We +need not now look upon these Things as hyperbolical, +and poetical Strains, but as barefac’d +Prophesies, and Things that will literally come +to pass as they are predicted. One thing more +will be expected in a just Hypothesis, or Theory +of the Conflagration; namely, that it +should answer, not only all the Conditions and +Characters belonging to the last Fire, but should +also make Way, and lay the Foundation of +another World to succeed this, or of <i>new Heavens</i> +and a <i>new Earth</i>: For <abbr title='Saint'>St.</abbr> <i>Peter</i> hath +taught this Doctrine of the <i>Renovation</i> of the +World, as positively and expresly as that of +its <i>Conflagration</i>; and therefore they that so explain +the Destruction of the present World, as +to leave it afterwards in an eternal Rubbish, +without any Hopes of Restoration, do not answer +<span class='pageno' id='Page_143'>143</span>the Christian Doctrine concerning it. But +as to our Hypothesis, we are willing to stand this +farther Trial, and be accountable for the Consequences +of the Conflagration, as well as the Antecedents +and Manner of it. And we have accordingly, +in the following Book, from the Ashes +of this, raised a New Earth, which we leave to +the Enjoyment of the Readers. In the mean +time, to close our Discourse, we will bid farewell +to the present World, in a short Review of +its last Flames.</p> +<h3 class='c010'>CHAP. <abbr title='twelve'>XII.</abbr></h3> +<p class='c011'><i>An imperfect Description of the Coming of our +Saviour; and of the World on Fire.</i></p> +<p class='c004'>Certainly there is nothing in the whole +Course of Nature, or of Human Affairs, +so great and so extraordinary, as the two last +Scenes of them, THE COMING OF OUR +SAVIOUR, and the BURNING OF THE +WORLD. If we could draw in our Minds +the Pictures of these, in true and lively Colours, +we should scarce be able to attend to any thing +else, or ever divert our Imagination from these +two Objects: For what can more affect us, +than the greatest Glory that ever was visible +upon Earth, and at the same Time the greatest +Terror; a God descending at the Head of +<span class='pageno' id='Page_144'>144</span>an Army of Angels, and a burning World under +his Feet?</p> + +<p class='c005'>These Things are truly above Expression; and +not only so, but so different and remote from +our ordinary Thoughts and Conceptions, that he +that comes nearest to a true Description of them, +shall be look’d upon as the most extravagant. ’Tis +our Unhappiness to be so much used to little trifling +Things in this Life, that when any Thing +great is represented to us, it appears fantastical, an +Idea made by some contemplative or melancholy +Person: I will not venture therefrom, without +premising Grounds out of Scripture, to say any +thing concerning this glorious Appearance. As +to the Burning of the World, I think we have +already laid a Foundation sufficient to support the +highest Description that can be made of it; but +the Coming of our Saviour being wholly out of +the way of natural Causes, it is reasonable we +should take all Directions we can from Scripture, +that we may give a more fitting and just Account +of that sacred Pomp.</p> + +<p class='c005'>I need not mention those Places of Scripture +that prove the second Coming of our Saviour in +general, or his Return again to the Earth at the +End of the World, (<i><abbr title='Matthew'>Matt.</abbr> <abbr title='twenty-four'>xxiv.</abbr> 30, 31.</i> <i>Acts +<abbr title='one'>i.</abbr> 11.</i> and <i><abbr title='three'>iii.</abbr> 20, 21.</i> <i><abbr title='Apocalypse'>Apoc.</abbr> <abbr title='one'>i.</abbr> 7.</i> <i><abbr title='Hebrews'>Heb.</abbr> <abbr title='nine'>ix.</abbr> 28.</i>) +No Christian can doubt of this, ’tis so often +repeated in those sacred Writings; but the +Manner and Circumstances of this Coming, or +of this Appearance, are the Things we now +enquire into. And, in the first Place, we +may observe, that the Scripture tells us, our +<span class='pageno' id='Page_145'>145</span>Saviour will come in <i>flaming</i> Fire, and with an +<i>Host of mighty Angels</i>; so says <abbr title='Saint'>St.</abbr> <i>Paul</i> to the +<i>Thessalonians</i>, <i>The Lord Jesus shall be revealed +from Heaven with mighty Angels, in flaming +Fire, taking Vengeance on them that know not God, +and obey not the Gospel of our Lord Jesus Christ</i>. +In the second Place, our Saviour says himself, +(<i><abbr title='Matthew'>Mat.</abbr> <abbr title='sixteen'>xvi.</abbr> 27.</i>) <i>The Son of Man shall come in the +Glory of his Father, with his Angels.</i> From which +two Places we may learn; First, that the Appearance +of our Saviour will be with Flames of +Fire. Secondly, with an Host of Angels. Thirdly, +in the Glory of his Father: By which Glory of +the Father, I think, is understood that Throne of +Glory represented by <i>Daniel</i> for the <i>Antient of +Days</i>. For our Saviour speaks here to the +<i>Jews</i>, and probably in a Way intelligible to +them; and the Glory of the Father, which they +were most likely to understand, would be either +the Glory wherein God appeared at Mount <i>Sinai</i>, +upon the giving of the Law, whereof the Apostle +speaks largely to the <i>Hebrews</i>; or that which +<i>Daniel</i> represents Him in at the Day of Judgment, +(<i><abbr title='chapter'>Chap.</abbr> <abbr title='twelve'>xii.</abbr> 18, 19, 20, 21.</i>) And this latter +being more proper to the Subject of our Saviour’s +Discourse, ’tis more likely this Expression +refers to it. Give me leave therefore to set down +that Description of the Glory of the Father upon +his Throne, from the Prophet <i>Daniel</i>, <abbr title='chapter'>ch.</abbr> <abbr title='seven'>vii.</abbr> 9. +<i>And I beheld ’till the Thrones were set,—and the +<span class='pageno' id='Page_146'>146</span>Antient of Days did sit, whose Garment was white +as Snow, and the Hair of his Head like the pure +Wooll: His Throne was like the fiery Flame, and +his Wheels as burning Fire. A fiery Stream issued +and came forth from before him, thousand thousands +ministred unto him, and ten thousand times ten +thousand stood before Him</i>. With this Throne of +the Glory of the Father, let us, if you please, compare +the Throne of the Son of God, as it was seen +by <abbr title='Saint'>St.</abbr> <i>John</i> in the <i>Apocalypse, <abbr title='chapter'>Chap.</abbr> <abbr title='four'>iv.</abbr> 2, &c. +And immediately I was in the Spirit: and behold +a Throne was set in Heaven, and one sat on the +Throne. And he that sat, was to look upon like a +Jasper, and a Sardine Stone: And there was a +Rainbow round about the Throne, in Appearance +like unto an Emerald. And out of the Throne proceeded +Lightnings, and Thunderings, and Voices, +&c. and before the Throne was a Sea of Glass like +unto Crystal.</i></p> + +<p class='c005'>In these Representations you have some Beams +of the Glory of the Father, and of the Son; which +may be partly a Direction to us, in conceiving the +Lustre of our Saviour’s Appearance. Let us further +observe, if you please, how external Nature +will be affected at the Sight of God, or of this +approaching Glory. The Scripture often takes Notice +of this, and in Terms very high and eloquent. +The <i>Psalmist</i> seems to have lov’d that Subject +above others; to set out the Greatness of the Day +of the Lord, and the Consternation of all Nature, +at that Time. He throws about his Thunder +and Lightning, makes the Hills to melt like +Wax, at the Presence of the Lord, and the very +<span class='pageno' id='Page_147'>147</span>Foundations of the Earth to tremble, as you may +see in the <abbr title='eighteenth'>xviiith</abbr> <i>Psalm</i>, and the <abbr title='ninety-seventh'>xcviith</abbr>, and +the <abbr title='hundred and fourth'>civth</abbr>, and several others which are too long +to be here inserted. So the Prophet <i>Habakkuk</i>, +in his prophetick Prayer, <i><abbr title='chapter'>Chap.</abbr> <abbr title='three'>iii.</abbr></i> hath many +Ejaculations to the like Purpose. And the Prophet +<i>Nahum says, The Mountains quake at him, +and the Hills melt, and the Earth is burnt at his +Presence: yea, the World, and all that dwell +therein.</i></p> + +<p class='c005'>But more particularly, as to the Face of Nature, +just before the coming of our Saviour, that may +be best collected from the Signs of his coming, +mention’d in the precedent Chapter. Those all +meeting together, help to prepare and make ready +a Theatre, fit for an angry God to come down +upon. The Countenance of the Heavens will be +dark and gloomy; and a Veil drawn over the Face +of the Sun. The Earth in a Disposition every +where to break into open Flames. The Tops of +the Mountains smoaking; the Rivers dry, Earthquakes +in several Places; the Sea sunk and retir’d +into its deepest Channel, and roaring, as against +some mighty Storm. These Things will make +the Day dead and melancholy; but the Night-Scenes +will have more of Horror in them, when +the <i>blazing Stars</i> appear, like so many Furies, +with their lighted Torches, threatning to set all +on Fire. For I do not doubt but the Comets will +bear a Part in this Tragedy, and have something +extraordinary in them, at that Time; either as to +Number, or Bigness, or Nearness to the Earth. +Besides, the Air will be full of flaming Meteors, +<span class='pageno' id='Page_148'>148</span>of unusual Forms and Magnitudes; Balls of Fire +rowling in the Sky, and pointed Lightnings +darted against the Earth; mix’d with Claps of +Thunder, and unusual Noises from the Clouds. +The Moon and the Stars will be confus’d and +irregular, both in their Light and Motions; as +if the whole Frame of the Heavens was out of +Order, and all the Laws of Nature were broken +or expir’d.</p> + +<p class='c005'>When all Things are in this languishing or +dying Posture, and the Inhabitants of the Earth +under the Fears of their last End; the Heavens +will open on a sudden, and the Glory of God will +appear. A Glory surpassing the Sun in its greatest +Radiancy; which, tho’ we cannot describe, we +may suppose it will bear some Resemblance, or +Proportion, with those Representations that are +made in Scripture, of <i>God upon his Throne</i>. This +Wonder in the Heavens, whatsoever its Form +may be, will presently attract the Eyes of all the +Christian World. Nothing can more affect +them than an Object so unusual, and so illustrious; +and, that (probably) brings along with it their +last Destiny, and will put a Period to all human +Affairs.</p> + +<p class='c005'>Some of the Antients have thought, that this +coming of our Saviour would be in the dead +of the Night, and his first glorious Appearance +in the midst of Darkness, <i>2 <abbr title='Peter'>Pet.</abbr> <abbr title='three'>iii.</abbr> 10.</i> God +is often describ’d in Scripture as Light, or Fire, +with Darkness round about him. <i>He bowed +the Heavens, and came down; and Darkness +was under his Feet. He made Darkness his +<span class='pageno' id='Page_149'>149</span>secret Place, <abbr title='Psalms'>Psal.</abbr> <abbr title='eighteen'>xviii.</abbr> 9, 11, 12. His Pavilion +round about him were dark Waters, and thick +Clouds of the Skies. At the Brightness that +was before him, the thick Clouds passed, <abbr title='Psalms'>Psal.</abbr> +<abbr title='ninety-seven'>xcvii.</abbr></i> And when God appeared upon Mount +<i>Sinai</i>, the <i>Mountain burnt with Fire unto the +midst of Heaven, with Darkness, Clouds and +thick Darkness, <abbr title='Deuteronomy'>Deut.</abbr> <abbr title='four'>iv.</abbr> 11.</i> Or, as the Apostle +expresses it, with <i>Blackness</i>, and <i>Darkness</i>, +and <i>Tempest, <abbr title='Hebrews'>Heb.</abbr> <abbr title='twelve'>xii.</abbr> 18.</i> Light is never +more glorious than when surrounded with +Darkness; and, it may be, the Sun, at that Time, +will be so obscure, as to make little Distinction of +Day and Night. But however, this Divine Light +over-bears, and distinguishes itself from common +Light, tho’ it be at Mid-day. ’Twas about Noon +that the Light shin’d from Heaven, and surrounded +<abbr title='Saint'>St.</abbr> <i>Paul</i>, <i>Acts <abbr title='twenty-two'>xxii.</abbr> 6.</i> And ’twas in the Day-time +that <abbr title='Saint'>St.</abbr> <i>Stephen</i> saw the <i>Heavens opened; +Acts <abbr title='seven'>vii.</abbr> 55, 56. Saw the Glory of God, and +Jesus standing at the Right Hand of God</i>. This +Light, which flows from a more vital Source, be +it Day or Night, will always be predominant.</p> + +<p class='c005'>That Appearance of God upon Mount <i>Sinai</i>, +which we mention’d, if we reflect upon it, +will help us a little to form an Idea of this last +Appearance. When God had declar’d, that he +would come down in the Sight of the People, +the Text says, <i>There were Thunders and Lightnings, +and a thick Cloud upon the Mount, and +the Voice of the Trumpet exceeding loud; so +that all the People that was in the Camp trembled. +And Mount Sinai was altogether on a +<span class='pageno' id='Page_150'>150</span>Smoke, because the Lord descended upon it in +Fire. And the Smoke thereof ascended as the +Smoke of a Furnace, and the whole Mount quaked +greatly.</i> If we look upon this Mount as an +Epitome of the Earth, this Appearance gives +us an imperfect Resemblance of that which is +to come. Here are the several Parts, or main +Strokes of it; first, the Heavens and the Earth in +Smoke and Fire; then the Appearance of a Divine +Glory, and the Sound of a Trumpet in the Presence +of Angels. But as the second Coming of +our Saviour, is a Triumph over his Enemies, and +an Entrance into his Kingdom, and is acted upon +the Theatre of the whole Earth; so we are to +suppose, in proportion, all the Parts and Circumstances +of it, more great and magnificent.</p> + +<p class='c005'>When, therefore, this mighty God returns +again to that Earth, where he had once been +ill treated, not Mount <i>Sinai</i> only, but all the +Mountains of the Earth, and all the Inhabitants +of the World, will tremble at his Presence. +At the the opening of the Heavens, +the Brightness of his Person will scatter the +dark Clouds, and shoot Streams of Light +throughout all the Air. But that first Appearance, +being far from the Earth, will seem to +be only a great Mass of Light, without any +distinct Form; till, by nearer Approaches, +this bright Body shews it self to be an Army +of Angels, with this King of Kings for their +Leader. Then you may imagine how guilty +Mankind will tremble and be astonished; and +while they are gazing at this heavenly Host, +<span class='pageno' id='Page_151'>151</span>the Voice of the <i>Archangel is heard</i>, the shrill +Sound of the Trumpet reaches their Ears, and +this gives the general Alarum to all the World: +<i>For he cometh, for he cometh, they cry, to judge +the Earth</i>. The crucify’d God is return’d in Glory, +to take Vengeance upon his Enemies: Not only +upon those that pierced his sacred Body, with +Nails, and with a Spear, as <i>Jerusalem</i>; but those +that also pierce him every Day by their Profaneness, +and hard Speeches, concerning his Person, and +his Religion. Now they see that God, whom +they have mock’d, or blasphem’d, laugh’d at his +Meanness, or at his vain Threats; they see Him, +and are confounded with Shame and Fear; and +in the Bitterness of their Anguish and Despair, call +for the Mountains to fall upon them, <i><abbr title='Isaiah'>Isa.</abbr> <abbr title='two'>ii.</abbr> 29.</i> +<i>Fly into the Clefts of the Rocks, and into the Caves +of the Earth, for fear of the Lord, Rev. <abbr title='six'>vi.</abbr> 16, +17. and the Glory of His Majesty, when he ariseth +to shake terribly the Earth</i>.</p> + +<p class='c005'>As it is not possible for us to express, or conceive +the Dread, and Majesty of this Appearance; +so neither can we, on the other Hand, express +the Passions and Consternation of the People +that behold it. These Things exceed the Measures +of Human Affairs, and of Human +Thoughts; we have neither Words, nor Comparisons, +to make them known by. The greatest +Pomp and Magnificence of the Emperors +of the <i>East</i>, in their Armies, in their Triumphs, +in their Inaugurations, is but like the Sport +and Entertainment of Children, if compar’d +with this Solemnity. When God condescends +<span class='pageno' id='Page_152'>152</span>to an external Glory, with a visible Train and +Equipage; when, from all the Provinces of +his vast and boundless Empire, he summons +his Nobles, as I may so say, the several Orders +of Angels, and Archangels, to attend his +Person; tho’ we cannot tell the Form or Manner +of this Appearance, we know there is nothing +in our Experience, or in the whole History +of this World, that can be a just Representation of +the least Part of it. No Armies so numerous +as the Host of Heaven; and in the midst of those +bright Legions, in a flaming Chariot, will sit the +Son of Man, when he comes to be glorified in his +Saints, and triumph over his Enemies: And +instead of the wild Noises of the Rabble, which +makes a great Part of our Worldly State, this +blessed Company will breathe their <i>Hallelujahs</i> +into the open Air, and repeated Acclamations of +<i>Salvation to God, which sits upon the Throne, and +to the Lamb, <abbr title='Apocalypse'>Apoc.</abbr> <abbr title='seven'>vii.</abbr> 10. Now is come Salvation +and Strength, and the Kingdom of our God, +and the Power of his Christ, <abbr title='chapter'>ch.</abbr> <abbr title='twelve'>xii.</abbr> 10.</i></p> + +<p class='c005'>But I leave the rest to our silent Devotion +and Admiration. Only give me leave, whilst +this Object is before our Eyes, to make a short +Reflection upon the wonderful History of our +Saviour; and the different States which that +sacred Person, within the Compass of our +Knowledge, hath undergone. We now see +him coming in the Clouds, in Glory and Triumph, +surrounded with innumerable Angels: +This is the same Person, who, so many Hundred +Years ago, enter’d <i>Jerusalem</i>, with another +<span class='pageno' id='Page_153'>153</span>sort of Equipage, mounted upon an Ass’s Colt, +while the little People, and the Multitude cry’d, +<i>Hosanna to the Son of David</i>. Nay, this is +the same Person, that, at his first Coming into +this World, was laid in a Manger, instead of a +Cradle; a naked Babe dropt in a Crib at <i>Bethlehem</i> +(<i>Luke <abbr title='two'>ii.</abbr> 12.</i>) his poor Mother not having +wherewithal to get her a better Lodging, +when she was to be delivered of this sacred +Burthen. This helpless Infant, that often +wanted a little Milk to refresh it, and support +its Weakness; that hath often cry’d for the +Breast with Hunger and Tears, now appears to +be the Lord of Heaven and Earth. If this +Divine Person had fallen from the Clouds in +a Mortal Body, cloath’d with Flesh and Blood, +and spent his Life here amongst Sinners, that +alone had been an infinite Condescension: But, as +if it had not been enough to take upon him human +Nature, he was content, for many Months, to +live the Life of an Animal, or of a Plant, in the +dark Cell of a Woman’s Womb. <i>This is the Lord’s +Doing, it is marvellous in our Eyes!</i></p> + +<p class='c005'>Neither is this all that is wonderful in the +Story of our Saviour. If the Manner of his +Death, be compar’d with his present Glory, we +shall think either the one or the other incredible. +Look up first into the Heavens; see +how they bow under him, and receive a new +Light from the Glory of his Presence; then +look down upon the Earth, and see a naked +Body, hanging upon a cursed Tree in <i>Golgotha</i>, +crucified between two Thieves, wounded, +<span class='pageno' id='Page_154'>154</span>spit upon, mock’d, abus’d. Is it possible +to believe, that one, and the same Person can +act or suffer such different Parts? That he that +is now Lord and Master of all Nature, not +only of Death and Hell, and the Powers of +Darkness, but of all Principalities in heavenly +Places, is the same Infant <i>Jesus</i>, the same crucified +<i>Jesus</i>, of whose Life and Death the Christian +Records give us an Account? The History +of this Person is the Wonder of this World; and +not of this World only, but of the Angels above, +that <i>desire to look into it</i> (1 Pet. <abbr title='one'>i.</abbr> 11, 12.)</p> + +<p class='c005'>Let us now return to our Subject. We left +the Earth in a languishing Condition, ready +to be made a Burnt Offering, to appease the +Wrath of its offended Lord. When <i>Sodom</i> +was to be destroy’d (<i><abbr title='Genesis'>Gen.</abbr></i> <abbr title='eighteen'>xviii.</abbr>) <i>Abraham</i> interceded +with God, that he would spare it for the +Righteous Sake; and <i>David</i> (2 <i>Sam.</i> <abbr title='twenty-four'>xxiv.</abbr> +17.) interceded to save his guiltless People, +from God’s Judgments, and the destroying +Angel: But here is no Intercessor for Mankind +in this last Extremity; none to interpose, +where the Mediator of our Peace, is the Party +offended. Shall then, <i>the Righteous perish with +the Wicked? Shall not the Judge of all the +Earth do right?</i> Or, if the Righteous be +translated and deliver’d from this Fire, what shall +become of innocent Children and Infants? Must +these all be given up to the merciless Flames, +as a Sacrifice to <i>Moloch</i>? And their tender +Flesh, like burnt Incense, send up Fumes to +feed the Nostrils of Evil Spirits? Can the God of +<span class='pageno' id='Page_155'>155</span><i>Israel</i> smell a sweet Savour from such Sacrifices? +The greater half of Mankind is made up of Infants +and Children; and if the Wicked be destroy’d; +<i>yet these Lambs, what have they done?</i> Are there +no Bowels of Compassion for such an harmless +Multitude? But we leave them to their Guardian +Angels, and to that Providence which watches +over all Things (<i><abbr title='Matthew'>Mat.</abbr></i> <abbr title='eighteen'>xviii.</abbr> 10.)</p> + +<p class='c005'>It only remains, therefore, to let fall that Fire +from Heaven, which is to consume this Holocaust. +Imagine all Nature now standing in a +silent Expectation to receive its last Doom; the +tutelary and destroying Angels to have their +Instructions; every Thing to be ready for the +fatal Hour; and then, after a little Silence, all +the Host of Heaven to raise their Voice, and +sing aloud, <i>LET GOD ARISE, let his Enemies +be scattered: As Smoke is driven away, so +drive them away; as Wax melteth before the +Fire, so LET the Wicked perish at the Presence +of God.</i> And upon this, as upon a Signal +given, all the sublunary World breaks into +Flames, and all the Treasuries or Fire are open’d +in Heaven, and in Earth.</p> + +<p class='c005'>Thus the Conflagration begins. If one +should now go about to represent <i>the World +on Fire</i>, with all the Confusions that necessarily +must be in Nature, and in Mankind upon +that Occasion, it would seem to most Men a +Romantick Scene: Yet we are sure there must +be such a Scene; <i>The Heavens will pass away +with a Noise, and the Elements will melt with +fervent Heat, and all the Works of the Earth +<span class='pageno' id='Page_156'>156</span>will be burnt up</i>: And these Things cannot +come to pass without the greatest Disorders +imaginable, both in the Minds of Men, and in +external Nature, and the saddest Spectacles that +Eye can behold. We think it a great Matter +to see a single Person burnt alive; here are Millions +shrieking in the Flames at once. ’Tis frightful +to us to look upon a great City in Flames, +and to see the Distractions and Misery of the +People; here is an universal Fire through all the +Cities of the Earth, and an universal Massacre +of their Inhabitants. Whatsoever the Prophets +foretold of the Desolations of <i>Judea</i>, <i>Jerusalem</i>, +or <i>Babylon</i> (<i><abbr title='Isaiah'>Isa.</abbr> <abbr title='twenty-four'>xxiv.</abbr></i> <i>Jer. <abbr title='fifty-one'>li.</abbr></i> <i>Lament.</i>) in the +highest Strains, is more than literally accomplish’d +in this last and general Calamity; and those only +that are Spectators of it, can make its History.</p> + +<p class='c005'>The Disorders in Nature, and the inanimate +World, will be no less, nor less strange and +unaccountable, than those in Mankind. Every +Element, and every Region, so far as the +Bounds of this Fire extend, will be in a Tumult +and a Fury, and the whole habitable +World running into Confusion. A World is +sooner destroyed than made; and Nature relapses +hastily into that Chaos-State, out of which +she came by slow and leisurely Motions: As +an Army advances into the Field by just and regular +Marches; but when it is broken and routed, +it flies with Precipitation, and one cannot +describe its Posture. Fire is a barbarous Enemy, +it gives no Mercy; there is nothing but Fury, +and Rage, and Ruin, and Destruction, wheresoever +<span class='pageno' id='Page_157'>157</span>it prevails. A Storm, or <i>Hurricano</i>, tho’ +it be but the Force of Air, makes a strange Havock +where it comes; but devouring Flames, or +Exhalations set on Fire, have still a far greater +Violence, and carry more Terror along with them. +Thunder and Earthquakes are the Sons of Fire; +and we know nothing in all Nature more impetuous, +or more irresistibly destructive than these +two. And accordingly in this last War of the +Elements, we may be sure, they will bear their +Parts, and do great Execution in the several Regions +of the World. Earthquakes and subterraneous +Eruptions will tear the Body and Bowels of +the Earth; and Thunders and convulsive Motions +of the Air rend the Skies. The Waters of the Sea +will boil and struggle with Streams of Sulphur that +run into them; which will make them fume, and +smoke, and roar, beyond all Storms and Tempests; +and these Noises of the Sea will be answer’d +again from the Land, by falling Rocks and Mountains. +This is a small Part of the Disorders of +that Day.</p> + +<p class='c005'>But ’tis not possible, from any Station, to have +a full Prospect of this last Scene of the Earth; for +’tis a Mixture of Fire and Darkness. This new +Temple is fill’d with Smoke, while it is consecrating, +and none can enter into it. But I am +apt to think, if we could look down upon this +burning World from above the Clouds, and have +a full View of it, in all its Parts, we should think +it a lively Representation of <i>Hell</i> it self. For +Fire and Darkness are the two chief Things by +which that State, or that Place, uses to be described; +<span class='pageno' id='Page_158'>158</span>and they are both here mingled together, +with all other Ingredients that make that +<i>Tophet</i> that is prepared of old, (<i><abbr title='Isaiah'>Isa.</abbr> <abbr title='thirty'>xxx.</abbr></i>) Here +are Lakes of Fire and Brimstone; Rivers of +melted glowing Matter; ten thousand <i>Vulcano’s</i> +vomiting Flames all at once; thick Darkness, +and Pillars of Smoke twisted about with +Wreaths of Flame, like fiery Snakes; Mountains +of Earth thrown up into the Air, and the Heavens +dropping down in Lumps of Fire. These +Things will all be literally true, concerning that +Day, and that State of the Earth. And if we +suppose <i>Beelzebub</i>, and his apostate Crew, in the +midst of this fiery Furnace (and I know not +where they can be else;) it will be hard to +find any Part of the Universe, or any State of +Things, that answers to so many of the Properties +and Characters of <i>Hell</i>, as this which is now +before us.</p> + +<p class='c005'>But if we suppose the Storm over, and that +the Fire hath got an entire Victory over all +other Bodies, and subdued every Thing to itself; +the Conflagration will end in a Deluge of Fire, or +in a Sea of Fire, covering the whole Globe of the +Earth: For, when the exterior Region of the Earth +is melted into a Fluor, like molten Glass, or +running Metal, it will, according to the Nature +of other Fluids, fill all Vacuities and Depressions, +and fall into a regular Surface, at an equal Distance +every where, from its Center. This Sea +of Fire, like the first Abyss, will cover the Face of +the whole Earth, make a kind of second Chaos, +and leave a Capacity for another World to rise +<span class='pageno' id='Page_159'>159</span>from it. But that is not our present Business. +Let us only, if you please, to take Leave of +this Subject, reflect, upon this Occasion, on the +Vanity and transient Glory of all this habitable +World; how, by the Force of one Element +breaking loose upon the rest, all the Varieties of +Nature, all the Works of Art, all the Labours of +Men, are reduc’d to nothing; all that we admir’d +and ador’d before, as great and magnificent, is +obliterated or vanish’d; and another Form and +Face of Things, plain, simple, and every where +the same, overspreads the whole Earth. Where +are now the great Empires of the World, and +their great Imperial Cities? Their Pillars, Trophies, +and Monuments of Glory? Shew me +where they stood, read the Inscription, tell me +the Victor’s Name. What Remains, what Impressions, +what Difference or Distinction do you +see in this Mass of Fire? <i>Rome</i> itself, <i>eternal +Rome</i>, the great City, the Empress of the World, +whole Domination and Superstition, <i>antient</i> and +<i>modern</i>, make a great Part of the History of this +Earth; what is become of her now? She laid +her Foundations deep, and her Palaces were +strong and sumptuous: <i>She glorified herself, and +liv’d deliciously; and said in her Heart, I sit a +Queen, and shall see no Sorrow</i>. But her Hour +is come, she is wip’d away from the Face of the +Earth, and buried in perpetual Oblivion. But +’tis not Cities only, and Works of Mens Hands, +but the everlasting Hills, the Mountains and Rocks +of the Earth, are melted as Wax before the Sun; +and <i>their Place is no where found</i>. Here stood +<span class='pageno' id='Page_160'>160</span>the <i>Alps</i>, a prodigious Range of Stone, the Load +of the Earth, that covered many Countries, and +reach’d their Arms from the <i>Ocean</i> to the <i>Black +Sea</i>; this huge Mass of Stone is soften’d and +dissolv’d, as a tender Cloud, into Rain. Here +stood the <i>African</i> Mountains, and <i>Atlas</i> with +his Top above the Clouds. There was frozen +<i>Caucasus</i>, and <i>Taurus</i>, and <i>Imaus</i>, and the +Mountains of <i>Asia</i>. And yonder, towards the +North, stood the <i>Riphæan</i> Hills, cloath’d in Ice +and Snow. All these are vanish’d, dropt away as +the Snow upon their Heads, and swallow’d up +in a red Sea of Fire, (<i>Revel. <abbr title='fifteen'>xv.</abbr> 3.</i>) <i>Great and +marvellous are thy Works, Lord God Almighty; +just and true are thy Ways, thou King of Saints.</i> +Hallelujah.</p> +<h3 class='c010'><i>The CONCLUSION.</i></h3> +<p class='c004'>If the Conflagration of the World be a Reality, +as, both by Scripture and Antiquity +we are assur’d it is; if we be fully persuaded +and convinc’d of this; ’Tis a Thing of that +Nature, that we cannot keep it long in our +Thoughts, without making some moral Reflections +upon it. ’Tis both great in itself, and +of universal Concern to all Mankind. Who +can look upon such an Object, <i>a World in +Flames</i>, without thinking with himself, Whether +shall I be in the midst of these Flames, +or no? What is my Security that I shall not +<span class='pageno' id='Page_161'>161</span>fall under this fiery Vengeance, which is the +Wrath of an angry God? <abbr title='Saint'>St.</abbr> <i>Peter</i>, when he +had delivered the Doctrine of the Conflagration, +makes this pious Reflection upon it: <i>2 Ep. <abbr title='three'>iii.</abbr> 11.</i> +<i>Seeing then, that all these Things shall be dissolved, +what manner of Persons ought you to be, in all +holy Conversation and Godliness?</i> The Strength of +his Argument depends chiefly upon what he had +said before in <i><abbr title='verse'>ver.</abbr> 7.</i> where he told us, that the +<i>present Heavens and Earth were reserved unto Fire +against the Day of Judgment, and the Perdition +of irreligious Men</i>. We must avoid the Crime +then, if we would escape the Punishment. But +this Expression of <i>irreligious</i> or <i>ungodly Men</i>, is +still very general. <abbr title='Saint'>St.</abbr> <i>Paul</i>, when he speaks of +this fiery Indignation, and the Persons it is to +fall upon, is more distinct in their Characters. +He seems to mark out for this Destruction, +three Sorts of Men chiefly; <i>The Atheists, Infidels, +and the Tribe of Antichrist</i>: These are +his Words, <i>2 Thess. <abbr title='one'>i.</abbr> 7, 8.</i> <i>When the Lord Jesus +shall be revealed from Heaven, with his mighty +Angels, in flaming Fire, taking Vengeance on them +that know not God, and that obey not the Gospel +of our Lord Jesus Christ.</i> Then as for Antichrist +and his Adherents, he says in the 2d Chapter, +and <abbr title='eighth'>viiith</abbr> Verse, <i>The Lord shall consume that +wicked One, with the Spirit of his Mouth, and +shall destroy him with the Brightness of his Coming</i>, +or of his Presence. These, you see, all +refer to the same Time with <abbr title='Saint'>St.</abbr> <i>Peter</i>: Namely, +to the Coming of our Saviour, at the Conflagration; +and three Sorts of Persons are +<span class='pageno' id='Page_162'>162</span>characteriz’d as his Enemies, and set out for Destruction +at that Time. <i>First</i>, Those that know +not God; that is, that acknowledge not God, that +will not own the Deity. <i>Secondly</i>, Those that +hearken not to the Gospel; that is, that reject the +Gospel, and Christian Religion, when they are +preach’d and made known to them: For you must +not think, that it is the poor barbarous and ignorant +Heathens, that scarce ever heard of God, or the +Gospel, that are threatned with this fiery Vengeance; +no, ’tis the Heathens that live amongst Christians; +those that are Infidels, as to the Existence of +God, or the Truth of Christian Religion, tho +they have had a full Manifestation of both: +These are properly the Adversaries of God and +Christ. And such Adversaries, <abbr title='Saint'>St.</abbr> <i>Paul</i> says +in another Place, <i>A fearful Judgment, and fiery +Indignation shall devour</i>: (<i><abbr title='Hebrews'>Heb.</abbr> <abbr title='ten'>x.</abbr> 27.</i>) Which +still refers to the same Time, and the same Persons +we are speaking of. Then as to the third Sort of +Men, Antichrist, and his Followers; besides, +this Text of <abbr title='Saint'>St.</abbr> <i>Paul</i> to the <i>Thessalonians</i>, ’tis +plain to me in the <i>Apocalypse</i>, that <i>Mystical +Babylon</i> is to be consum’d by Fire; and the +<i>Beast</i> and <i>False Prophet</i>, to be thrown into the +<i>Lake that burns with Fire and Brimstone</i>. +Which Lake is no where to be found till the +Conflagration.</p> + +<p class='c005'>You see then, for whom <i>Tophet</i> is prepar’d +of Old; for Atheists, Infidels, and Antichristian +Persecutors: And they will have for their +Companions, the Devil and his Angels, the +Heads of the Apostasy. These are all in open +<span class='pageno' id='Page_163'>163</span>Rebellion against God and Christ, and at Defiance, +as it were, with Heaven; excepting +Antichrist, who is rather in a secret Conspiracy, +than an open Rebellion: For, under a +pretended Commission from Jesus Christ, he +persecutes his Servants, dishonours his Person, +corrupts his Laws and his Government, and +makes War against his Saints. And this is a +greater Affront and Provocation, if possible, than +a barefac’d Opposition would be.</p> + +<p class='c005'>There are other Men, besides these, that +are unacceptable to God, all Sorts of Sinners +and wicked Persons; but they are not so properly +the Enemies of God, as these we have +mentioned. An intemperate Man is an Enemy +to himself; and an unjust Man is an Enemy to +his Neighbour; but those that deny God, or +Christ, or persecute their Servants, are directly, +and immediately Enemies to God: And, therefore, +when the Lord comes in Flames of Fire, +to triumph over his Enemies, to take Vengeance +upon all that are Rebels or Conspirators against +Him, and his Christ; these Monsters of Men will +be the first, and most exemplary Objects of the +Divine Wrath and Indignation.</p> + +<p class='c005'>To undertake to speak to these three Orders +of Men, and convince them of their Error, +and the Danger of it, would be too much for +the Conclusion of a short Treatise. And as +for the third Sort, the Subjects of Antichrist, +none but the Learned amongst them are allow’d +to be inquisitive, or to read such Things +as condemn their Church, or the Governors +<span class='pageno' id='Page_164'>164</span>of it; therefore, I do not not expect that this +<i>English</i> Translation should fall into many of their +Hands. But those of them, that are pleas’d to +look into the <i>Latin</i>, will find, in the Conclusion +of it, a full and fair Warning to come out of +<i>Babylon</i>; which is there proved to be the Church +of <i>Rome</i>. Then as to those that are Atheistically +inclin’d, which I am willing to believe are not +many; I desire them to consider, how mean a +Thing it is, to have Hopes only in this Life; and +how uneasy a Thing, to have nothing but Fears, +as to the Future. Those, sure, must be little, narrow +Souls, that can make themselves a Portion, +and a Sufficiency, out of what they enjoy here; +that think of no more; that desire no more: For, +what is this Life, but a Circulation of little, mean +Actions? We lie down and rise again; dress and +undress; feed and wax hungry; work, or play, +and are weary; and then we lie down again, and +the Circle returns. We spend the Day in Trifles, +and when the Night comes, we throw our +selves into the Bed of Folly, among Dreams, +and broken Thoughts, and wild Imaginations. +Our Reason lies asleep by us; and we are, for +the Time, as arrant Brutes, as those that sleep +in the Stalls, or in the Field. Are not the Capacities +of Man higher than these? And ought +not his Ambition and Expectations to be greater? +Let us be Adventurers for another World; +’tis, at least, a fair and noble Chance; and +there is nothing in this, worth our Thoughts, +or our Passions. If we should be disappointed, +we are still no worse than the rest of our Fellow-Mortals; +<span class='pageno' id='Page_165'>165</span>and if we succeed in our Expectations, +we are eternally happy.</p> + +<p class='c005'>For my Part, I cannot be persuaded, that any +Man, of atheistical Inclinations, can have a great +and generous Soul; for there is nothing great +in the World, if you take God out of it: Therefore, +such a Person can have no great Thought, +can have no great Aims, or Expectations, or +Designs: For all must lie within the Compass +of this Life, and of this dull Body. Neither can +he have any great Instincts or noble Passions; +for if he had, they would naturally excite in +him greater Ideas, inspire him with higher Notions, +and open the Scenes of the intellectual +World. Lastly, he cannot have any great +Sense of Order, Wisdom, Goodness, Providence, +or any of the divine Perfections: And these are +the greatest Things that can enter into the +Thoughts of Man, and that do most enlarge and +ennoble his Mind. And therefore I say again, +that he that is naturally inclined to Atheism, being +also naturally destitute of all these, must have a +little and narrow Soul.</p> + +<p class='c005'>But you’ll say, it may be, this is to expostulate, +rather than to prove: or to upbraid us +with our Make and Temper, rather than to +convince us of an Error in Speculation. ’Tis +an Error, it may be, in Practice, or in Point of +Prudence; but we seek Truth, whether it make +for us, or against us: Convince us therefore +by just Reasoning and direct Arguments, that +there is a God, and then we’ll endeavour +to correct these Defects in our natural Complexion. +<span class='pageno' id='Page_166'>166</span>You say well, and therefore I have +endeavour’d to do this before, in another Part of +this Theory, in the <i>Second Book</i>, <i><abbr title='chapter'>ch.</abbr> <span class='fss'><abbr title='two'>II.</abbr></span></i> concerning +the <i>Author of Nature</i>: Where you may +see, that the Powers of Nature, or of the material +World, cannot answer all the Phænomena of +the Universe, which are there represented. This +you may consult at Leisure: But in the mean +Time, ’tis a good Persuasive why we should +not easily give our selves up to such Inclinations +or Opinions, as have neither Generosity nor Prudence +on their Side. And it cannot be amiss, +that these Persons should often take into their +Thoughts this last Scene of Things, the <i>Conflagration</i> +of the World: Seeing if there be a God, +they will certainly be found in the Number of +his Enemies, and of those that will have their +Portion in the Lake that burns with Fire and +Brimstone.</p> + +<p class='c005'>The third Sort of Persons that we are to +speak to, are the Incredulous, or such as do not +believe the Truth of <i>Christian Religion</i>, though +they believe there is a God. There are commonly +Men of Wit and Pleasure, that have +not Patience enough to consider, cooly and in +due Order, the Grounds upon which it appears +that Christian Religion is from Heaven, and +of divine Authority. They ought, in the +first Place, to examine <i>Matter of Fact</i>, and +the History of our Saviour: That there was +such a Person, in the Reigns of <i>Augustus</i> and +<i>Tiberius</i>, that wrought such and such Miracles +in <i>Judea</i>; taught such a Doctrine; was crucified +<span class='pageno' id='Page_167'>167</span>at <i>Jerusalem</i>; rose from the Dead the +third Day, and visibly ascended into Heaven. +If these Matters of Fact be denied, then the +Controversy turns only to an historical Question, +<i>Whether</i> the Evangelical History be a fabulous, +or true History? which it would not be proper +to examine in this Place. But if Matter of Fact +recorded there, and in the Acts of the Apostles, +and the first Ages of Christianity, be acknowledged, +as I suppose it is, then the Question that +remains is this, <i>Whether</i> such Matter of Fact does +not sufficiently prove the divine Authority of +Jesus Christ and of his Doctrine? We suppose it +possible, for a Person to have such Testimonials +of divine Authority, as may be sufficient to convince +Mankind, or the more reasonable Part of +Mankind; and if that be possible, what, pray, +is wanting in the Testimonies of Jesus Christ? +The Prophecies of the old Testament bear Witness +to him: His Birth was a Miracle, and his +Life a Train of Miracles; not wrought out +of Levity and vain Ostentation, but for useful +and charitable Purposes: His Doctrine and Morality +not only blameless, but noble; designed to +remove out of the World the imperfect Religion +of the <i>Jews</i>, and the false Religion of the <i>Gentiles</i>; +all Idolatry and Superstition, and thereby +improve Mankind, under a better and more +perfect Dispensation. He gave an Example of a +spotless Innocency in all his Conversation, free +from Vice or any Evil; and liv’d in a Neglect +of all the Pomp or Pleasures of this Life, referring +<span class='pageno' id='Page_168'>168</span>his Happiness wholly to another World. +He prophesied concerning his own Death, and his +Resurrection; and concerning the Destruction of +<i>Jerusalem</i>; which all came to pass in a signal +Manner: He also prophesied of the Success of his +Gospel; which, after his Death, immediately took +Root, and spread itself every Way throughout the +World, maugre all Opposition or Persecution +from <i>Jews</i> or <i>Heathens</i>. It was not supported +by any temporal Power for above three hundred +Years: nor were any Arts used, or Measures taken, +according to human Prudence, for the Conservation +of it. But, to omit other Things, that +grand Article of his rising from the Dead, ascending +visibly into Heaven, and pouring down the +miraculous Gifts of the Holy Ghost, (according as +he had promis’d) upon his Apostles and their Followers; +this alone is to me a Demonstration of +his divine Authority. To conquer Death, to +mount, like an Eagle, into the Skies, and to inspire +his Followers with inimitable Gifts and Faculties, +are Things, without Controversy, beyond all +human Power; and may and ought to be esteem’d +sure Credentials of a Person sent from Heaven.</p> + +<p class='c005'>From these Matters of Fact we have all possible +Assurance, that Jesus Christ was no Impostor +or deluded Person; (one of which two Characters +all Unbelievers must fix upon him) but commission’d +by Heaven to introduce a new Religion; +to reform the World, to remove <i>Judaism</i> +and Idolatry; the beloved Son of God, the great +Prophet of the later Ages, the true Messiah that +was to come.</p> + +<p class='c005'><span class='pageno' id='Page_169'>169</span>It may be, you will confess, that these are +great Arguments, that the Author of our Religion +was a divine Person, and had supernatural +Powers: But withal, that there are so many +Difficulties in Christian Religion, and so many +Things unintelligible, that a rational Man knows +not how to believe it, though he be inclined to +admire the Person of Jesus Christ. I answer, +if they be such Difficulties as are made only +by the Schools and disputacious Doctors, you +are not to trouble your self about them, for they +are of no Authority: But if they be in the very +Words of Scripture, then ’tis either in Things +practical, or in Things merely speculative. As +to the Rules of Practice in Christian Religion, +I do not know any Thing in Scripture obscure +or unintelligible; and as to Speculations, great +Discretion and Moderation is to be used in the +Conduct of them. If these Matters of Fact, +which we have alledged, prove the Divinity of +the Revelation, keep close to the Words of that +Revelation, asserting no more than it asserts, +and you cannot err: But if you will expatiate, +and determine Modes, and Forms, and Consequences, +you may easily be puzled by your own +Forwardness. For besides some Things that are +in their own Nature infinite and incomprehensible, +there are many other Things in Christian +Religion, that are incompleatly revealed; the +full Knowledge whereof, it has pleased God to +reserve to another Life, and to give us only a +summary Account of them at present. We have +so much Deference for any Government, as not to +<span class='pageno' id='Page_170'>170</span>expect that all their Counsels and Secrets should +be made known to us, nor to censure every Action, +whose Reasons we do not fully comprehend; +much more in the providential Administration of +a World, we must be content to know so much +of the Counsels of Heaven and of supernatural +Truths, as God has thought fit to reveal to us. And +if these Truths be no otherwise than in a general +Manner, summarily and incompletely revealed +in this Life, as commonly they are, we must not +therefore throw off the Government, or reject the +whole Dispensation; of whose divine Authority +we have otherways full Proof, and satisfactory +Evidence: For this would be, to lose the Substance +in catching at a Shadow.</p> + +<p class='c005'>But Men that live continually in the Noise of +the World, amidst Business, and Pleasures, their +Time is commonly shar’d betwixt those two, so +that little or nothing is left for Meditation; at +least, not enough for such Meditations as require +Length, Justness, and Order. They should retire +from the Crowd for one Month or two, to study +the Truth of Christian Religion, if they have +any Doubt of it. They retire sometimes to cure +a Gout, or other Disease, and diet themselves +according to Rule; but they will not be at that +Pains, to cure a Disease of the Mind, which is of +far greater, and more fatal Consequence. If they +perish by their own Negligence or Obstinacy, the +Physician is not to blame. Burning is the last +Remedy in some Distempers; and they would do +well to remember, that the World will flame about +their Heads one of these Days; and whether they +<span class='pageno' id='Page_171'>171</span>be amongst the Living, or amongst the Dead, at +that Time, the Apostle makes them a Part of the +Fewel, which that fiery Vengeance will prey +upon. Our Saviour hath been true to his Word +hitherto; whether in his Promises, or in his +Threatnings. He promis’d the Apostles to send +down the Holy Ghost upon them after his Ascension, +and that was fully accomplish’d: He foretold, +and threaten’d the Destruction of <i>Jerusalem</i>; +and that came to pass accordingly, soon after he +had left the World: And he hath told us also, +that he will come again in <i>the Clouds of Heaven, +<abbr title='Matthew'>Matt.</abbr> <abbr title='twenty-four'>xxiv.</abbr> 30. with Power and great Glory</i>; +and, <i><abbr title='twenty-five'>xxv.</abbr> 32.</i> <i>&c.</i> and that will be to judge the +World. <i>When the Son of Man shall come in his +Glory, and all the holy Angels with him, then +shall he sit upon the Throne of his Glory: and +before him shall be gathered all Nations</i>; and he +will separate the Good from the Bad; and to the +Wicked and Unbelievers he will say, <i>Ver. 41.</i> +<i>Depart from me, ye Cursed, into everlasting Fire, +prepared for the Devil and his Angels.</i> This +is the same Coming, and the same Fire, with +that which we mention’d before out of <abbr title='Saint'>St.</abbr> <i>Paul</i>, +<i>2 Thess. <abbr title='one'>i.</abbr> 7, 8, 9</i>; as you will plainly see, if +you compare Saint <i>Matthew</i>’s Words with Saint +<i>Paul’s</i>, which are these, <i>When the Lord Jesus +shall be revealed from Heaven, with his mighty +Angels, in flaming Fire, taking Vengeance on +them that know not God, and that hearken not +to the Gospel of our Lord Jesus Christ: Who +shall be punish’d with everlasting Destruction, +from, or by, the Presence of the Lord, and the +<span class='pageno' id='Page_172'>172</span>Glory of his Power</i>. This, methinks, should +be an awakening Thought, that there is such a +Threatning upon Record (by one who never +yet failed in his Word) against those that do not +believe his Testimony. Those that reject him +now as a Dupe, or an Impostor, run a Hazard +of seeing him hereafter coming in the Clouds +to be their Judge. And it will be too late then +to correct their Error, when the bright Armies +of Angels fill the Air, and the Earth begins to +melt at the Presence of the Lord.</p> + +<p class='c005'>Thus much concerning those three Ranks of +Men, whom the Apostle Saint <i>Paul</i> seems to +point at principally, and condemn to the Flames. +But, as I said before, the rest of Sinners, +and vicious Persons, amongst the Professors of +Christianity, though they are not so directly +the Enemies of God, as these are; yet being +Transgressors of his Law, they must expect to +be brought to Justice. In every well-govern’d +State, not only Traitors and Rebels that offend +more immediately against the Person of +the Prince; but all others, that notoriously +violate the Laws, are brought to condign Punishment, +according to the Nature and Degree +of their Crime: So in this Case, <i>The +Fire shall try every Man’s Work, of what Sort +it is</i>. ’Tis therefore the Concern of every +Man, to reflect often upon that Day, and to +consider what his Fate and Sentence is likely +to be, at that last Trial. The <i>Jews</i> have a +Tradition, that <i>Elias</i> sits in Heaven, and keeps +a Register of all Mens Actions, good or bad. +<span class='pageno' id='Page_173'>173</span>He hath his Under-Secretaries for the several Nations +of the World, that take Minutes of all that passes; +and so hath the History of every Man’s Life before +him, ready to be produc’d at the Day of Judgment. +I will not vouch for the literal Truth of +this, but it is true in Effect: Every Man’s Fate shall +be determined that Day, according to the History +of his Life; according to the Works done in the +Flesh, whether good or bad. And, therefore, it +ought to have as much Influence upon us, as if +every single Action was formally register’d in +Heaven.</p> + +<p class='c005'>If Men would learn to contemn this World, it +would cure a great many Vices at once. And, +methinks, <abbr title='Saint'>St.</abbr> <i>Peter</i>’s Argument, from the approaching +Dissolution of all Things, should put +us out of Conceit with such perishing Vanities. +Lust and Ambition are the two reigning Vices of +great Men; and those little Fires might be soon +extinguished, if they would frequently and seriously +meditate on this last and universal Fire, which will +put an End to all Passions, and all Contentions. +As to Ambition, the Heathens themselves +made use of this Argument, to abate and repress +the vain Affectation of Glory and Greatness in this +World. I told you before, the Lesson that was +given to <i>Scipio Africanus</i>, by his Uncle’s +Ghost, upon this Subject: And upon a like +Occasion and Consideration, <i>Cæsar</i> hath a +Lesson given him by <i>Lucan</i>, after the Battle +of <i>Pharsalia</i>; where <i>Pompey</i> lost the Day, +and <i>Rome</i> its Liberty. The Poet says, <i>Cæsar</i> +took Pleasure in looking upon the dead Bodies, +<span class='pageno' id='Page_174'>174</span>and would not suffer them to be buried, or, +which was their Manner of burying, to be +burnt: Whereupon he speaks to him in these +Words.</p> + +<div class='lg-container-b c006'> + <div class='linegroup'> + <div class='group'> + <div class='line'><i>Hos, <span class='sc'>Cæsar</span>, populos si nunc non usserit Ignis,</i></div> + <div class='line'><i>Uret cum Terris, uret com gurgite Ponti.</i></div> + <div class='line'><i>Communis mundo superest rogus, Ossibus astra</i></div> + <div class='line'><i>Misturus. Quocunque Tuam Fortuna vocabit,</i></div> + <div class='line'><i>Hæ quoque eunt Animæ; non altius ibis in auras,</i></div> + <div class='line'><i>Non meliore loco Stygia sub nocte jacebis.</i></div> + <div class='line'><i>Libera fortuna Mors est: Capit omnia Tellus</i></div> + <div class='line'><i>Quæ genuit; Cœlo tegitur qui non habet urnam.</i></div> + </div> + <div class='group'> + <div class='line'><span class='sc'>Cæsar,</span></div> + <div class='line'><i>If now these Bodies want their Pile and Urn,</i></div> + <div class='line'><i>At last, with the whole Globe, they’re sure to burn.</i></div> + <div class='line'><i>The World expects one general Fire: And Thou</i></div> + <div class='line'><i>Must go, where these poor Souls are wand’ring now.</i></div> + <div class='line'><i>Thou’lt reach no higher, in the ethereal Plain,</i></div> + <div class='line'><i>Nor ’mongst the Shades a better Place obtain.</i></div> + <div class='line'><i>Death levels all: And he that has not Room</i></div> + <div class='line'><i>To make a Grave, Heaven’s Vault shall be his Tomb.</i></div> + </div> + </div> +</div> + +<p class='c012'>These are mortifying Thoughts to ambitious +Spirits. And surely our own Mortality, and the +Mortality of the World itself, may be enough to +convince all considering Men, that <i>Vanity of +Vanities, all is Vanity under the Sun</i>; any otherwise +than as they relate to a better Life.</p> + +<p class='c005'><i>FINIS.</i></p> + +<div class='nf-center-c1'> +<div class='nf-center c002'> + <div><span class='pageno' id='Page_175'>175</span><span class='xxlarge'><b>THE THEORY OF THE EARTH.</b></span></div> + <div class='c000'><span class='xlarge'><b>Containing an Account of the Original of the Earth,</b></span></div> + <div class='c000'><span class='large'><b>And of all the</b></span></div> + <div class='c000'><span class='xlarge'><b>GENERAL CHANGES</b></span></div> + <div class='c000'><span class='large'><b>Which it hath already undergone, or is to</b></span></div> + <div><span class='large'><b>undergo, till the <span class='sc'>Consummation</span></b></span></div> + <div><span class='large'><b>of all Things.</b></span></div> + <div class='c000'><span class='large'><b>The <span class='sc'>Fourth Book</span>,</b></span></div> + <div class='c000'><span class='large'><b><i>Concerning the New Heavens, and New Earth,</i></b></span></div> + <div><span class='large'><b><i>AND</i></b></span></div> + <div><span class='large'><b><i>Concerning the Consummation of all Things.</i></b></span></div> + <div class='c000'><i>LONDON</i>:</div> + <div>Printed for <span class='sc'>J. Hooke</span>, in <i>Fleet-Street</i>.</div> + </div> +</div> + +<div> + <span class='pageno' id='Page_176'>176</span> + <h3 class='c010'>PREFACE TO THE READER.</h3> +</div> +<p class='c004'>You see it is still my Lot to travel +into new Worlds, having never found +any great Satisfaction in this: As +an active People leaves their Habitations +in a barren Soil, to try if they +can make their Fortune better elsewhere. I first +look’d backwards, and waded through the Deluge, +into the primæval World, to see how they lived +there, and how Nature stood in that original Constitution. +Now I am going forwards, to view the +new Heavens and new Earth, that will be after +the Conflagration. But, gentle Reader, let me +not take you any farther, if you be weary; I do +not love a querulous Companion: Unless your +Genius therefore press you forwards, chuse rather +to rest here, and be content with that Part +of the Theory which you have seen already. Is +it not fair to have followed Nature so far, as +<span class='pageno' id='Page_177'>177</span>to have seen her twice in her Ruins? Why +should we still pursue her, even after Death and +Dissolution, into dark and remote Futurities? +To whom therefore such Disquisitions seem needless, +or over-curious, let them rest here; and leave +the Remainder of this Work, which is a kind of +<span class='sc'>Prophecy</span> concerning the <span class='sc'>State</span> of things +after the Conflagration, to those that are of a +Disposition suited to such Studies and Enquiries.</p> + +<p class='c005'>Not that any part of this Theory requires much +Learning, Art, or Science, to be Master of it; +but a Love and Thirst after Truth, Freedom of +Judgment, and a Resignation of our Understandings +to clear Evidence. Let it carry us which +way it will, an honest English Reader, that looks +only at the Sense as it lies before him, and neither +considers nor cares whether it be new or old, so it +be true, may be a more competent Judge than a +great Scholar full of his own Notions, and puffed +up with the Opinion of his mighty Knowledge; +for such Men think they cannot in Honour own +any thing to be true, which they did not know +before. To be taught any new Knowledge, is to +confess their former Ignorance; and that lessens +them in their own Opinion, and, as they think, +in the Opinion of the World, which are both +uneasy Reflections to them. Neither must we +depend upon Age only for Soundness of Judgment: +Men in discovering and owning Truth +seldom change their Opinions after threescore, +especially if they be leading Opinions: It is +then too late, we think, to begin the World +again, and as we grow old, the Heart contracts, +<span class='pageno' id='Page_178'>178</span>and cannot open wide enough to take in a +great Thought.</p> + +<p class='c005'>The Spheres of Mens Understandings are as different, +as Prospects upon the Earth: Some stand +upon a Rock or a Mountain, and see far round +about; others are in an Hollow, or in a Cave, +and have no Prospect at all. Some Men consider +nothing but what is present to their Senses; others +extend their Thoughts both to what is past, and +what is future: And yet the fairest Prospect in +this Life is not to be compar’d to the least we +shall have in another. Our dearest Day here is +misty and hazy; we see not far, and what we +do see, is in a bad Light: But when we have got +better Bodies in the first Resurrection, whereof we +are going to treat; better Senses and a better Understanding, +a clearer Light and an higher Station, +our Horizon will be enlarged every Way, both as to +the natural World, and as to the intellectual.</p> + +<p class='c005'>Two of the greatest Speculations that we are +capable of in this Life, are, in my Opinion, The +REVOLUTION OF WORLDS, and +the REVOLUTION OF SOULS; one +for the material World, and the other for the intellectual. +Toward the former of these, our Theory +is an Essay; and in this our Planet, (which I +hope to conduct into a fixed Star, before I have +done with it) we give an Instance of what may +be in other Planets. ’Tis true, we took our Rise +no higher than the Chaos, because that was a +known Principle, and we were not willing to +amuse the Reader with too many strange Stories; +as that, I am sure would have been +<span class='pageno' id='Page_179'>179</span>thought one, TO HAVE brought this Earth +from a fixed Star, and then carried it up again +into the same Sphere; which yet, I believe, is the +true Circle of natural Providence.</p> + +<p class='c005'>As to the Revolution of Souls, the Footsteps +of that Speculation are more obscure than of the +former; for though we are assur’d by Scripture, +that all good Souls will at length have cœlestial +Bodies; yet, that this is a returning to a primitive +State, or to what they had at their first +Creation, that Scripture has not acquainted us +with: It tells us indeed, that Angels fell from +their primitive cœlestial Glory; and consequently +we might be capable of a Lapse as well as they, if +we had been in that high Condition with them; +but that we ever were there, is not declared to us +by any Revelation. Reason and Morality would +indeed suggest to us, that an innocent Soul, fresh +and pure from the Hands of its Maker, could not +be immediately cast into Prison, before it had, by +any Act of its own Will, or any Use of its own +Understanding, committed either Error or Sin. +I call this Body a Prison, both because it is a +Confinement and Restraint upon our best Faculties +and Capacities, and is also the Seat of Diseases +and Loathsomness; and, as Prisons use to do, +commonly tends more to debauch Mens Natures, +than to improve them.</p> + +<p class='c005'>But though we cannot certainly tell under +what Circumstances human Souls were plac’d +at first, yet all Antiquity agrees, Oriental and +Occidental, concerning their Præ-existence in +general, in Respect of these mortal Bodies: +<span class='pageno' id='Page_180'>180</span>And our Saviour never reproaches or corrects the +Jews, when they speak upon that Supposition, +Luke <abbr title='nine'>ix.</abbr> 18, 19. John <abbr title='nine'>ix.</abbr> 2. Besides, it seems +to me beyond all Controversy, that the Soul of the +Messiah did exist before the Incarnation, and voluntarily +descended from Heaven to take upon it +a mortal Body. And though it does not appear +that all human Souls were at first placed in Glory, +yet, from the Example of our Saviour, we see +something greater in them; namely, a Capacity to +be united to the Godhead, John <abbr title='three'>iii.</abbr> 13. and <abbr title='six'>vi.</abbr> 38. +and 62. and <abbr title='seventeen'>xvii.</abbr> 5. And what is possible to one, +is possible to more. But these Thoughts are too +high for us, while we find our selves united to nothing +but diseased Bodies and Houses of Clay.</p> + +<p class='c005'>The greatest Fault we can commit, in such speculations, +is to be over positive and dogmatical: To +be inquisitive into the Ways of Providence and +the Works of God, is so far from being a Fault +that it is our greatest Perfection: We cultivate +the highest Principles and best Inclinations of our +Nature, while we are thus employ’d; and ’tis +Littleness or Secularity of Spirit, that is the +greatest Enemy to Contemplation. Those that +would have a true Contempt of this World, must +suffer the Soul to be sometimes upon the Wing, and, +to raise herself above the Sight of this little dark +Point, which we now inhabit. Give her a large +and free Prospect of the Immensity of Gods Works, +and of his inexhausted Wisdom and Goodness, if +you would make her great and good; as the warm +Philosopher says,</p> + +<div class='lg-container-b c006'> + <div class='linegroup'> + <div class='group'> + <div class='line'><span class='pageno' id='Page_181'>181</span>Give me a Soul so great, so high,</div> + <div class='line'>Let her Dimensions stretch the Sky;</div> + <div class='line'>That comprehends within a Thought,</div> + <div class='line'>The whole Extent, ’twixt God and Nought;</div> + <div class='line'>And from the World’s first Birth and Date,</div> + <div class='line'>Its Life and Death can calculate,</div> + <div class='line'>With all th’ Adventures that shall pass,</div> + <div class='line'>To ev’ry Atom of the Mass.</div> + </div> + <div class='group'> + <div class='line'>But let her be as <span class='sc'>Good</span> as <span class='sc'>Great</span>,</div> + <div class='line'>Her highest Throne a Mercy-Seat;</div> + <div class='line'>Soft and dissolving like a Cloud,</div> + <div class='line'>Losing herself in doing Good;</div> + <div class='line'>A Cloud that leaves its Place Above,</div> + <div class='line'>Rather than dry and useless move,</div> + <div class='line'>Falls in a Shower upon the Earth,</div> + <div class='line'>And gives ten thousand Seeds a Birth;</div> + <div class='line'>Hangs on the Flow’rs, and infant Plants,</div> + <div class='line'>Sucks not their Sweets, but feeds their Wants:</div> + <div class='line'>So let this mighty Mind diffuse,</div> + <div class='line'>All that’s her own to others Use;</div> + <div class='line'>And, free from private Ends, retain</div> + <div class='line'>Nothing of <span class='sc'>Self</span>, but a bare Name.</div> + </div> + </div> +</div> + +<div class='chapter'> + <span class='pageno' id='Page_182'>182</span> + <h2 class='c007'>BOOK <abbr title='four'>IV.</abbr> <br> <i>Concerning the New Heavens and New Earth, AND Concerning the Consummation of all Things.</i></h2> +</div> +<h3 class='c009'>CHAP. <abbr title='one'>I.</abbr></h3> +<p class='c011'><i>The Introduction; That the World will not be +annihilated in the last Fire: That we are to +expect, according to Scripture and the Christian +Doctrine, new Heavens and a new Earth, +when these are dissolv’d or burnt up.</i></p> +<p class='c004'>We are now so far advanc’d in the Theory +of the Earth, as to have seen the End +of two Worlds; one destroy’d by Water, +and another by Fire. It remains +only to consider, whether we be yet come to the +<span class='pageno' id='Page_183'>183</span>final Period of Nature; the last Scene of all Things, +and consequently the utmost Bound of our Enquires: +Or, whether Providence, which is inexhausted +in Wisdom and Goodness, will raise up, +from this dead Mass, new Heavens and a new +Earth; another habitable World, better and more +perfect than that which was destroyed: That, as +the first World began with a Paradise, and a +State of Innocency; so the last may be a kind +of Renovation of that happy State, whose Inhabitants +shall not die, but be translated to a blessed +Immortality.</p> + +<p class='c005'>I know ’tis the Opinion of some, that this +World will be annihilated, or reduc’d to nothing, +at the Conflagration, and that would put +an End to all farther Enquiries. But whence +do they learn this? From Scripture or Reason, +or their own Imagination? What Instance or +Example can they give us of this they call <i>Annihilation</i>? +Or what Place of Scripture can they +produce, that says, the World, in the last Fire, +shall be reduc’d to nothing? If they have neither +Instance nor Proof of what they affirm, +’tis an empty Imagination of their own, neither +agreeable to Philosophy, nor Divinity: Fire +does not consume any Substance; it changes +the Form and Qualities of it, but the Matter +remains. And if the Design had been <i>Annihilation</i>, +the employing of Fire would have been +of no Use or Effect: For Smoke and Ashes are +at as great a Distance from <i>Nothing</i>, as the +Bodies themselves out of which they are made. +But these Authors seem to have but a small +<span class='pageno' id='Page_184'>184</span>Tincture of Philosophy, and therefore it will +be more proper to confute their Opinion from +the Words of Scripture, which hath left us sufficient +Evidence, that another World will succeed +after the Conflagration of that we now +inhabit.</p> + +<p class='c005'>The Prophets, both of the Old and New +Testament, have left us their Predictions concerning +<i>new Heavens and a new Earth</i>. So +says the Prophet <i>Isaiah</i>, <abbr title='chapter'>ch.</abbr> <abbr title='sixty-five'>lxv.</abbr> 17. <i>Behold I +create new Heavens and a new Earth, and the +former shall not be remembered, or come into Mind</i>; +as not worthy our Thoughts, in comparison of +those that will arise when these pass away. So +the Prophet <abbr title='Saint'>St.</abbr> <i>John</i> in his <i>Apocalypse</i>, when he +was come to the End of this World, says, <i>And +I saw a new Heaven and a new Earth: For the +first Heaven and the first Earth were passed away, +and there was no more Sea, <abbr title='Apocalypse'>Apoc.</abbr> <abbr title='twenty-one'>xxi.</abbr> 1.</i> Where +he does not only give us an Account of a new +Heaven and a new Earth in general; but also gives +a distinctive Character of the <i>new Earth</i>, that it +shall have <i>no Sea</i>. And in the <i>5th Verse</i>, he that +sate upon the Throne says, <i>Behold I make all</i> +Things <i>new</i>: which, consider’d with the Antecedents +and Consequents, cannot be otherwise understood +than of a new World.</p> + +<p class='c005'>But some Men make Evasions here, as to the +Words of the Prophets, and say, they are to +be understood in a figurative and allegorical +Sense; and to be apply’d to the Times of the +Gospel, either at first or towards the latter End +of the World; so as this <i>new Heaven and new +<span class='pageno' id='Page_185'>185</span>Earth</i>, signify only a great Change in the moral +World. But how can that be, seeing <abbr title='Saint'>St.</abbr> <i>John</i> +places them after the End of the World? And the +Prophet <i>Isaiah</i> connects such Things with his new +Heavens and new Earth, as are not compatible to +the present State of Nature, <i><abbr title='chapter'>ch.</abbr> <abbr title='sixty-five'>lxv.</abbr></i> However, to +avoid all Shuffling and Tergiversation in this Point, +let us appeal to <abbr title='Saint'>St.</abbr> <i>Peter</i>, who uses a plain literal +Style, and discourses downright concerning the +natural World. In his <i><abbr title='second'>2d</abbr> Epist.</i> and <i><abbr title='third'>3d</abbr> <abbr title='chapter'>Chap.</abbr></i> +when he had foretold and explain’d the future +Conflagration, he adds, But we expect <i>new Heavens +and a new Earth, according to his Promises</i>. +These Promises were made by the Prophets; and +this gives us full Authority to interpret their <i>new +Heavens and new Earth</i> to be after the <i>Conflagration</i>. +<abbr title='Saint'>St.</abbr> <i>Peter</i>, when he had describ’d the Dissolution +of the World in the last Fire, in full and +emphatical Terms, as <i>the passing away the Heavens +with a Noise; the melting of the Elements, +and burning up all the Works of the Earth</i>; he +subjoins, <i>Nevertheless</i> (notwithstanding this total +Dissolution of the present World) <i>we, according to +his Promises, look for new Heavens and a new +Earth, wherein dwelleth Righteousness</i>. As if the +Apostle should have said, Notwithstanding this +strange and violent Dissolution of the present Heavens +and Earth, which I have describ’d to you, +we do not at all distrust God’s Promises, concerning +new Heavens and a new Earth, that are +to succeed these, and to be the Seat of the Righteous.</p> + +<p class='c005'><span class='pageno' id='Page_186'>186</span>Here’s no room for Allegories, or allegorical Expositions, +unless you will make the Conflagration +of the World an Allegory: For, as Heavens and +Earth were destroyed, so Heavens and Earth are +restored; and if, in the first Place, you understand +the natural material World, you must also understand +it in the second Place; they are both Allegories, +or neither. But to make the Conflagration +an Allegory, is not only to contradict <abbr title='Saint'>St.</abbr> <i>Peter</i>, +but all Antiquity, sacred or prophane. And I +desire no more Assurance, that we shall have new +Heavens and a new Earth, in a literal Sense, than +we have that the present Heavens and Earth shall +be destroyed in a literal Sense, and by material +Fire: Let it therefore rest upon that Issue, as to the +first Evidence and Argument from Scripture.</p> + +<p class='c005'>Some will fancy, it may be, that we shall have +new Heavens and Earth, and yet that these shall +be annihilated: They would have these first reduc’d +to nothing, and then others created, spick +and span new, out of nothing. But why so, +pray, what’s the Humour of that? Lest Omnipotency +should want Employment, you would +have it to do, and undo, and do again; as if +new-made Matter, like new Cloaths, or new +Furniture, had a better Gloss, and was more +credible. Matter never wears; as fine Gold, +melt it down never so often, it loses nothing of +its Quantity: The Substance of the World is the +same, burnt or unburnt, and is of the same +Value and Virtue, new or old; and we must +not multiply the Actions of Omnipotency without +Necessity. God does not make, or unmake +<span class='pageno' id='Page_187'>187</span>things, to try Experiments: He knows beforehand +the utmost Capacities of every thing, and +does no vain or superfluous Work. Such Imaginations +as these, proceed only from want of true +Philosophy, or the true Knowledge of the Nature +of God and of his Works, which should always be +carefully attended to in such Speculations as concern +the natural World. But to proceed in our +Subject.</p> + +<p class='c005'>If they suppose Part of the World to be annihilated, +and to continue so, they philosophize still +worse and worse: How high shall the Annihilation +reach? Shall the Sun, Moon, and Stars be +reduc’d to nothing? But what have they done, that +they should undergo so hard a Fate? Must they be +turn’d out of Being for our Faults? The whole +material Universe will not be annihilated at this +Bout, for we are to have Bodies after the Resurrection, +and to live in Heaven. How much of the +Universe then will you leave standing? or how shall +it subsist with this great <i>Vacuum</i> in the Heart of it? +This Shell of a World is but the Fiction of an +empty Brain; for God and Nature, in their Works, +never admit of such gaping Vacuities and Emptinesses.</p> + +<p class='c005'>If we consult Scripture again, we shall find that +that makes mention of a <i>Restitution</i> and <i>Reviviscency</i> +of all Things, at the End of the World, or +at the Coming of our Saviour. <abbr title='Saint'>St.</abbr> <i>Peter</i>, whose +Doctrine we have hitherto follow’d, in his Sermon +to the <i>Jews</i>, after our Saviour’s Ascension, +tells them, that he will come again, and that there +will be then a <i>Restitution of all Things</i>, such as +<span class='pageno' id='Page_188'>188</span>was promised by the Prophets. <i>The Heavens</i>, says +he, <i>must receive him until the Time of Restitution +of all Things; which God hath spoken by the Mouth +of his holy Prophets, since the World began, Acts <abbr title='three'>iii.</abbr> +21.</i> If we compare this Passage of Saint <i>Peter’s</i>, +with that which we alledged before, out of his +Second Epistle, it can scarce be doubted but that +he refers to the same Promises in both Places; and +what he there calls a <i>new Heaven</i>, and a <i>new Earth</i>, +he calls here a <i>Restitution of all Things</i>: For the +Heavens and the Earth comprehend all, and both +these are but different Phrases for the Renovation +of the World. This gives us also Light how to +understand what our Saviour calls the <i>Regeneration</i> +or <i>Reviviscency</i>, when he shall sit upon his +Throne of Glory, and will reward his Followers +an hundred-fold, for all their Losses in this +World, besides everlasting Life, as the Crown of +all, <i><abbr title='Matthew'>Mat.</abbr> <abbr title='nineteen'>xix.</abbr> 28, 29.</i> I know, in our <i>English</i> +Translation, we separate <i>the Regeneration</i> from +<i>sitting upon his Throne</i>, but without any Warrant +from the Original. And seeing our Saviour speaks +here of bodily Goods, and seems to distinguish +them from <i>everlasting Life</i>, which is to be the +final Reward of his Followers; this <i>Regeneration</i> +seems to belong to his Second Coming, when the +World shall be renew’d or regenerated, and the +Righteous shall possess the Earth.</p> + +<p class='c005'>Other Places of Scripture that foretel the +Fate of this material World, represent it always +as a <i>Change</i>, not as an <i>Annihilation</i>. <abbr title='Saint'>St.</abbr> +<i>Paul</i> says, <i>The Figure of this World passeth +away, 1 <abbr title='Corinthians'>Cor.</abbr> <abbr title='seven'>vii.</abbr> 31.</i> The Form, Fashion, and +<span class='pageno' id='Page_189'>189</span>Disposition of its Parts, but the Substance still +remains: As a Body that is melted down and +dissolv’d, the Form perishes, but the Matter is not +destroyed. And the Psalmist says, the Heavens +and the Earth shall be <i>chang’d</i>, <i><abbr title='Psalms'>Psal.</abbr> <abbr title='a hundred and two'>cii.</abbr> 26.</i> +which answers to this Transformation we speak +of. The same Apostle, in the eighth Chapter to +the <i>Romans</i>, <abbr title='verse'>ver.</abbr> 21, 22, 23, 24. shews also, +that this <i>Change</i> shall be, and shall be for the +better, and calls it a <i>Deliverance of the Creation +from Vanity and Corruption</i>, and a Participation +of the <i>glorious Liberty of the Children of God</i>; +being a sort of <i>Redemption</i>, as they have a <i>Redemption +of their Bodies</i>.</p> + +<p class='c005'>But seeing the <i>Renovation</i> of the World is a +Doctrine generally receiv’d, both by antient and +modern Authors, as we shall have Occasion to +shew hereafter, we need add no more, in this +Place, for Confirmation of it. Some Men are willing +to throw all Things into a State of <i>Nothing</i> at +the Conflagration, and bury them there, that they +may not be oblig’d to give an Account of that +State of things that is to succeed it. Those who +think themselves bound in Honour to know every +thing in Theology that is knowable, and find it +uneasy to answer such Questions and Speculations +as would arise upon their admitting a new World, +think it more advisable to stifle it in the Birth, +and so to bound all Knowledge at the Conflagration. +But surely so far as Reason or Scripture +lead us, we may and ought to follow, otherwise +we should be ungrateful to Providence, that sent +us those Guides, provided we be always duly +<span class='pageno' id='Page_190'>190</span>sensible of our own Weakness: And, according +to the Difficulty of the Subject, and the Measure +of Light that falls upon it, proceed with that +Modesty and Ingenuity, that becomes such fallible +Enquirers after Truth, as we are. And this Rule +I desire to prescribe to my self, as in all other +Writings, so especially in this; where, though I +look upon the principal Conclusions as fully +prov’d, there are several Particulars, that are rather +propos’d to Examination, than positively asserted.</p> +<h3 class='c010'>CHAP. <abbr title='two'>II.</abbr></h3> +<p class='c011'><i>The Birth of the new Heavens and the new +Earth, from the second Chaos, or the Remains +of the old World: The Form, Order, and +Qualities of the new Earth, according to Reason +and Scripture.</i></p> +<p class='c004'>Having prov’d from Scripture, that we are +to expect <i>new Heavens</i>, and a <i>new +Earth</i>, after the Conflagration; it would be +some Pleasure and Satisfaction to see how this +new Frame will arise, and what Foundation +there is in Nature for the Accomplishment of +these Promises. For, though the Divine Power +be not bound to all the Laws of Nature, but +may dispense with them when there is a Necessity; +yet it is an Ease to us in our Belief, +when we see them both conspire in the same +<span class='pageno' id='Page_191'>191</span>Effect. And in order to this, we must consider in +what Posture we left the demolish’d World, what +Hopes there are of a Restauration. And we are not +to be discourag’d, because we see Things at present +wrapt up in a confus’d Mass; for, according to the +Methods of Nature and Providence, in that dark +Womb usually are the Seeds and Rudiments of an +Embryo-World.</p> + +<p class='c005'>Neither is there, possibly, so great a Confusion, +in this Mass, as we imagine: The Heart, an interior +Body of the Earth, is still entire; and that +Part of it that is consum’d by the Fire, will be divided, +of its own accord, into two Regions. What +is dissolv’d and melted, being the heaviest, will +descend as low as it can, and cover and inclose the +Kernel of the Earth round about, as a molten Sea +or Abyss; according as it is explain’d and set +down in the precedent Book. But what is more +light and volatile, will float in the Air; as Fumes, +Smoke, Exhalations, Vapours of Water, and whatsoever +terrestrial Parts can be elevated and supported +by the Strength of Fire. These, all mingled +together, of different Sizes, Figures, and Motions, +will constitute an opake Cloud, or thick Region +of Darkness round the Earth; so as the Globe of +the Earth, with its Atmosphere, after the Conflagration +is finished, will stand much-what in the +Form represented in this Scheme.</p> + +<div class='figcenter id001'> +<img src='images/fig4-1.jpg' alt='The regions of the Earth, a series of concentric Circles, with A. A. denoting the Lower Region.' class='ig001'> +<div class='ic002'> +<p>Book 4 Figure 1.</p> +</div> +</div> + +<p class='c005'>Now as to the lower of these two Regions, +the Region of melted Matter, <abbr class='spell'>A. A.</abbr> we shall +have little Occasion to take Notice of it; seeing +it will contribute nothing to the Formation of +the new World. But the upper Region, or all +<span class='pageno' id='Page_192'>192</span>above that Orb of Fire, is the true Draught of a +Chaos; or a Mixture and Confusion of all the +Elements, without Order or Distinction. Here +are Particles of Earth, and of Air, and of Water, +all promiscuously jumbled together by the +Force and Agitation of the Fire. But when that +Force ceases, and every one is left to its own Inclination, +they will, according to their different +degrees of Gravity, separate and sort themselves +after this manner: First, the heaviest and grossest +Parts of the Earth will subside, then the watery +Parts will follow; then a lighter sort of Earth, +which will stop, and rest upon the Surface of the +Water, and compose there a thin Film or Membrane. +This Membrane or tender Orb is the +first Rudiment, or Foundation of a new habitable +Earth: For, according as terrestrial Parts +fall upon it, from all the Regions and Heights of +the Atmosphere, or of the Chaos, this Orb will +grow more firm, strong, and immoveable, able +to support it self and Inhabitants too. And +having in it all the Principles of a fruitful Soil, +whether for the Production of Plants, or of Animals, +it will want no Property or Character of +an habitable Earth. And particularly, will become +such an Earth, and of such a Form, as the first +paradisaical Earth was, which hath been fully describ’d, +in the first and second Books of this Theory.</p> + +<p class='c005'>There is no occasion of examining more accurately +the Formation of this second Earth, +seeing it is so much the same with that of the +first; which, is set down fully and distinctly, +in the fifth Chapter of the first Book of this +<span class='pageno' id='Page_193'>193</span>Theory. Nature here repeats the same Work, +and in the same Method; only the Materials are +now a little more refin’d, and purg’d by the Fire: +They both rise out of a Chaos, and that, in effect, +the same in both Cases; for though in forming +the first Earth, I suppos’d the Chaos or confus’d +Mass, to reach down to the Center, I did that +only for the Ease of our Imagination; that so the +whole Mass might appear more simple and uniform. +But in reality, that Chaos had a solid +Kernel of Earth within, as this hath; and that +Matter which fluctuated above in the Regions of +the Air, was the true Chaos, whose Parts, when +they came to a Separation, made the several Elements, +and the Form of an habitable Earth, betwixt +the Air and Water. This Chaos, upon Separation, +will fall into the same Form and Elements; +and so, in like manner, create or constitute +a second <i>Paradisaical</i> World.</p> + +<p class='c005'>I say, a <i>Paradisaical</i> World; for it appears +plainly, that this new-form’d Earth must agree +with that primigenial Earth, in the two principal +and fundamental Properties. First, it is +of an even, entire, uniform, and regular Surface, +without Mountains or Sea. Secondly, that +it hath a straight and regular Situation to the +Sun, and the <i>Axis</i> of the <i>Ecliptick</i>. From the +Manner of its Formation, it appears manifestly, +that it must be of an even and regular Surface. +For the Orb of liquid Fire, upon which the first +Descent was made, being smooth and uniform +every where, the Matter that fell upon it +would take the same Form and Mould: And so the second +<span class='pageno' id='Page_194'>194</span>or third Region, that were superinduc’d, +would still imitate the Fashion of the first; there +being no Cause or Occasion of any Inequality. +Then as to the Situation of its <i>Axis</i>, this Uniformity +of Figure would determine the Center of its +Gravity to be exactly in the Middle, and consequently +there would be no Inclination of one +Pole, more than another, to the general Center of +its Motion; but, upon a free Libration in the liquid Air, +its <i>Axis</i> would lie parallel with the +<i>Axis</i> of the Ecliptick where it moves. But these +Things having been deduc’d more fully in the second +Book about <i>Paradise</i> and the <i>primigenial +Earth</i>, they need no further Explication in this +Place.</p> + +<p class='c005'>If Scripture had left us several distinct Characters +of the <i>New Heavens</i>, and the <i>New Earth</i>, +we might, by comparing with those, have made +a full Proof of our Hypothesis. One indeed +<abbr title='Saint'>St.</abbr> <i>John</i> hath left us in very express Terms; <i>There +was no Sea there</i>, he says: His Words are these: +<i>And I saw a New Heaven, and a New Earth; +for the first Heaven and the first Earth were +passed away; AND THERE WAS NO +MORE SEA</i>. This Character is very particular, +and you see it exactly answers to our Hypothesis; +for in the new form’d Earth, the Sea is +cover’d and inconspicuous, being an Abyss; not a +Sea; and wholly lodg’d in the Womb of the Earth. +And this one Character, being inexplicable upon +any other Supposition, and very different from +the present Earth, makes it a strong Presumption +that we have hit upon the true Model of the +<span class='pageno' id='Page_195'>195</span><i>new Heavens</i> and <i>new Earth</i> which <abbr title='Saint'>St.</abbr> <i>John</i> +saw.</p> + +<p class='c005'>To this Sight of the <i>new Heavens</i> and <i>new +Earth</i>, <abbr title='Saint'>St.</abbr> <i>John</i> immediately subjoins the Sight +of the <i>new Jerusalem</i>, <i><abbr title='verse'>ver.</abbr></i> 2. as being contemporary, +and, in some respects, the same Thing. +’Tis true, the Characters of the <i>new Jerusalem</i>, in +these two last Chapters of the <i>Apocalypse</i>, are very +hard to be understood; some of them being incompatible +to a <i>terrestrial</i> State, and some of ’em +to a <i>celestial</i>; so as it seems to me very reasonable +to suppose, that the <i>new Jerusalem</i>, spoken +of by <abbr title='Saint'>St.</abbr> <i>John</i>, is two-fold: That which he saw +himself, <i><abbr title='verse'>ver.</abbr></i> 2. and that which the Angel shewed +him afterwards, <i><abbr title='verse'>ver.</abbr></i> 9. For I do not see what +need there was of an <i>Angel</i>, and of <i>taking him +up into a great and high Mountain</i>, only to shew +him that which he had seen before, at the Foot +of the Mountain: But however that be, we are +to consider, in this Place, the terrestrial new +<i>Jerusalem</i> only, or that which is the <i>new +Heavens</i> and <i>new Earth</i>. And as <abbr title='Saint'>St.</abbr> <i>John</i> hath +joined these two together, so the Prophet +<i>Isaiah</i> hath done the same thing before, <i><abbr title='chapter'>Chap.</abbr></i> +<abbr title='sixty-five'>lxv.</abbr> 17, 18. when he had promised <i>new Heavens +and a new Earth</i>, he calls them under +another Name, <i>Jerusalem</i>; and they both use +the same Character in Effect, in the Description +of their <i>Jerusalem</i>. <i>Ver.</i> 19. <i>Isaiah</i> says, <i>And +I will rejoice in</i> Jerusalem, <i>and joy in my People, +and the Voice of weeping shall be no more heard +in her</i>, <i>nor the Voice of crying</i>, <i><abbr title='Apocalypse'>Apoc.</abbr></i> <abbr title='twenty-one'>xxi.</abbr> 3, +4. <abbr title='Saint'>St.</abbr> <i>John</i> says also in his <i>Jerusalem</i>, <i>God shall +<span class='pageno' id='Page_196'>196</span>dwell with them, and they shall be his People: +And he shall wipe away all Tears from their Eyes; +and there shall be no more Death, neither Sorrow, +nor Crying, neither shall there be any more Pain.</i> +Now in both these Prophets, when they treat +upon this Subject, we find they make frequent +Allusions to <i>Paradise</i> and a <i>paradisaical</i> State; so +as they may be justly taken as a Scripture Character +of the <i>new Heavens</i> and the <i>new Earth</i>. The +Prophet <i>Isaiah</i> seems plainly to point at a <i>paradisaical</i> +State, throughout that Chapter, by an universal +Innocency, and Harmlesness of Animals; +and Peace, Plenty, Health, Longevity or Immortality +of the Inhabitants. <abbr title='Saint'>St.</abbr> <i>John</i> also hath several +Allusions to <i>Paradise</i>, in those two Chapters +where he describes the new <i>Jerusalem</i>, <abbr title='Chapter'>Ch.</abbr> <abbr title='twenty-one'>xxi.</abbr> +and <abbr title='Chapter'>Ch.</abbr> <abbr title='twenty-two'>xxii.</abbr> And in his Discourse to the seven +Churches, in one Place (<abbr title='Chapter'>Ch.</abbr> <abbr title='two'>ii.</abbr> 7.) <i>To him that +overcometh</i> is promised, <i>to eat of the Tree of Life, +which is in the midst of the Paradise of God</i>. And +in another Place (<abbr title='Chapter'>Ch.</abbr> <abbr title='three'>iii.</abbr> 12.) <i>To him that overcometh</i> +is promised, <i>to have the Name of the +new</i> Jerusalem <i>writ upon him</i>. These I take to be +the same Thing, and the same Reward of Christian +Victors; the <i>new Jerusalem</i>, or the <i>new Heavens</i> +and <i>new Earth</i>, and the <i>Paradise of God</i>. +Now this being the general Character of the <i>new +Earth</i>, that it is <i>paradisaical</i>; and the particular +Character that it <i>hath no Sea</i>; and both these +agreeing with our Hypothesis, as apparently +deducible from those Principles, and that +Manner of its Formation which we have set +down; we cannot but allow, that the Holy +<span class='pageno' id='Page_197'>197</span>Scriptures, and the natural Theory agree in their +Testimony, as to the Conditions and Properties of +the <i>New Heavens</i> and <i>New Earth</i>.</p> + +<p class='c005'>From what hath been said in this and the precedent +Chapter, it will not be hard to interpret what +<abbr title='Saint'>St.</abbr> <i>Paul</i> meant by his <i>habitable Earth to come</i>; +Τὴν οἰκουμένην τῆς μέλλουσαν; πατὴρ τοῦ μέλλοντος +αἰῶνος, <i><abbr title='Isaiah'>Isai.</abbr> <abbr title='nine'>ix.</abbr> 6.</i> which is to be subjected +to our Saviour, and not to the Angels. In the +second Chapter to the <i>Hebrews</i>, <abbr title='verse'>ver.</abbr> 5. he says, +<i>For unto the Angels hath he not put in Subjection +the WORLD TO COME</i>; so we read it, +but, according to the strictest and plainest Translation, +it should be <i>the habitable Earth to come</i>. +Now, what Earth is this, where our Saviour is +absolute Sovereign; and where the Government +is neither Human, nor Angelical, but peculiarly +Theocratical? In the first Place, this cannot be +the present World, or the present Earth, because +the Apostle calls it <i>future</i>, or the <i>Earth to +come</i>. Nor can it be understood of the Days of +the Gospel; seeing the Apostle acknowledges, <i><abbr title='verse'>ver.</abbr></i> +8. that this Subjection, whereof he speaks, is +not yet made. And seeing Antichrist will not +finally be destroyed till the Appearance of our +Saviour, (<i>2 Thess. <abbr title='two'>ii.</abbr> 8.</i>) nor Satan bound, while +Antichrist is in Power; during the Reign of +these two (who are the Rulers of the Darkness +of the World) our Saviour cannot properly be +said to begin his Reign here, <i>Ephes. <abbr title='six'>vi.</abbr> 12.</i> ’Tis +true, he exercises his Providence over his Church, +and secures it from being destroyed: He can, +by a Power paramount, stop the Rage either of +<span class='pageno' id='Page_198'>198</span>Satan or Antichrist; <i>Hitherto ye shall go, and no +farther</i>. As sometimes when he was upon Earth, +he exerted a Divine Power, which yet did not +destroy his State of Humiliation; so he interposes +now when he thinks fit, but he does not finally +take the Power out of the Hands of his Enemies, +nor out of the Hands of the Kings of the Earth. +The <i>Kingdom is not deliver’d up to him</i>, and all +<i>Dominion and Power</i>; <abbr title='Chapter'>Ch.</abbr> <abbr title='seven'>vii.</abbr> 13, 25, 26. That +<i>all Tongues and Nations should serve him</i>. For +<abbr title='Saint'>St.</abbr> <i>Paul</i> can mean no less in this Place than that +Kingdom in <i>Daniel</i>, <i><abbr title='Hebrews'>Heb.</abbr> <abbr title='two'>ii.</abbr> 8.</i> seeing he calls it +<i>putting all Things in Subjection under his Feet</i>, and +says that it is not yet done. Upon this account also, +as well as others, our Saviour might truly say +to <i>Pilate</i>, <i><abbr title='John'>Joh.</abbr> <abbr title='eighteen'>xviii.</abbr> 36.</i> <i>My Kingdom is not of +this World</i>. And to his Disciples, <i>The Son of +Man came not to be ministred unto, but to minister</i>, +<i><abbr title='Matthew'>Matt.</abbr> <abbr title='twenty'>xx.</abbr> 28.</i> When he comes to receive +his Kingdom, he comes in the Clouds of Heaven +(<i><abbr title='Daniel'>Dan.</abbr> <abbr title='seven'>vii.</abbr> 13, 14.</i>) not in the Womb of a Virgin. +He comes with the Equipage of a King and Conqueror: +with Thousands and Ten Thousands of +Angels; not in the Form of a Servant, or of a +weak Infant, as he did at his first coming.</p> + +<p class='c005'>I allow the Phrase αἰὼν μέλλων, or in the +<i>Hebrew</i> עולם הבא, <i>the World to come</i>, is sometimes +used in a large Sense, as comprehending +all the Days of the Messiah, whether at his +first or second coming, (for these two comings +are often undistinguished in Scripture) and +respect the moral World, as well as the natural. +But the Word οἰχομένη, <i>Orbis habitabilis</i>, +<span class='pageno' id='Page_199'>199</span>which <abbr title='Saint'>St.</abbr> <i>Paul</i> here uses, does primarily signify +the natural World, or the habitable Earth, in the +proper use of the Word amongst the <i>Greeks</i>, and +frequently in Scripture, <i>Luke <abbr title='four'>iv.</abbr> 5.</i> and <i><abbr title='twenty-one'>xxi.</abbr> 26.</i> +<i>Rom. <abbr title='ten'>x.</abbr> 18.</i> <i><abbr title='Hebrews'>Heb.</abbr> <abbr title='one'>i.</abbr> 6.</i> <i><abbr title='Apocalypse'>Apoc.</abbr> <abbr title='three'>iii.</abbr> 10.</i> Neither do +we here exclude the moral World, or the Inhabitants +of the Earth, but rather necessarily include +them: Both the natural and moral <i>World to come</i>, +will be the Seat and Subject of our Saviour’s +Kingdom and Empire, in a peculiar Manner. But +when you understand nothing by this Phrase but +the <i>present moral World</i>, it neither answers the +proper Signification of μέλλουσα, nor of οἰκουμένη, +of the first or second Part of the Expression; and +tho’ such like Phrases may be used for the Dispensation +of the Messiah in Opposition to that of the +Law, yet the height of that Distinction or Opposition, +and the fulfilling of the Expression, depends +upon the second coming of our Saviour, and upon +the <i>future Earth</i> or habitable World, where +he shall reign, and which does peculiarly belong +to him and his Saints.</p> + +<p class='c005'>Neither can this <i>World to come</i>, or this <i>Earth +to come</i>, be understood of the Kingdom of +Heaven. For the <i>Greek</i> Word will not bear +that Sense, nor is it ever us’d in Scripture for +<i>Heaven</i>. Besides, the Kingdom of Heaven, +when spoken of as <i>future</i>, is not properly till the +last Resurrection and final Judgment. Whereas +<i>this World to come</i>, which our Saviour is to govern, +must be therefore that Time, and will +then expire. For all his Government as to this +World, expires at the Day of Judgment, <i>1 <abbr title='Corinthians'>Cor.</abbr> +<span class='pageno' id='Page_200'>200</span><abbr title='fifteen'>xv.</abbr> 24</i>, <i>&c.</i> and <i>he will then deliver up the Kingdom +into the Hands of his Father, that he may be +all in all</i>: Having reigned first himself, <i>and put +down all Rule and all Authority and Power</i>. So +that <abbr title='Saint'>St.</abbr> <i>Paul</i>, in these two Places of his Epistles, +refers plainly to the same Time, and the same +Reign of Christ; which must be in a <i>future World</i>, +and before the <i>last Day of Judgment</i>, and therefore, +according, to our Deductions, in the <i>new +Heavens</i> and the <i>new Earth</i>.</p> +<h3 id='chap-4-3' class='c010'>CHAP. <abbr title='three'>III.</abbr></h3> +<p class='c011'><i>Concerning the Inhabitants of the new Earth. That +natural Reason cannot determine this Point. That +according to Scripture, the Sons of the first Resurrection, +or the Heirs of the Millennium, are +to be the Inhabitants of the new Earth. The +Testimony of the Philosophers, and of the Christian +Fathers, for the Renovation of the World. +The first Proposition laid down.</i></p> +<p class='c004'>Thus we have settled the true Notion, +according to Reason and Scripture, of +the <i>new Heavens</i> and <i>new Earth</i>: But where +are the Inhabitants, you’ll say? You have taken +the Pains to make us a new World, and now +that it is made, it must stand empty. When +the first World was destroyed, there were +eight Persons preserv’d, with a Set of living +Creatures of every Kind, as a Seminary or +Foundation of another World; but the Fire, +<span class='pageno' id='Page_201'>201</span>it seems, is more merciless than the Water; for +in this Destruction of the World, it does not appear +that there is one living Soul left, of any sort, +upon the Face of the Earth. No Hopes of Posterity, +nor of any Continuation of Mankind, in the +usual Way of Propagation; and Fire is a barren +Element, that breeds no living Creatures in it, nor +hath any Nourishment proper for their Food or +Sustenance.</p> + +<p class='c005'>We are perfectly at a Loss therefore, so far as +I see, for a new Race of Mankind, or how to +People this new-form’d World. The inhabitants, +if ever there be any, must either come from Heaven, +or spring from the Earth; there are but these +two Ways. But <i>natural Reason</i> can determine +neither of these, sees no Track to follow in these +unbeaten Paths, nor can advance one Step farther. +Farewell then, dear Friend; I must take +another Guide, and leave you here, as <i>Moses</i> upon +Mount <i>Pisgah</i>, only to look into that Land, which +you cannot enter. I acknowledge the good Service +you have done, and what a faithful Companion +you have been, in a long Journey; from the +Beginning of the World to this Hour, in a Tract of +Time of six thousand Years. We have travelled +together thro’ the dark Regions of a first and second +<i>Chaos</i>; seen the World twice shipwreck’d: +Neither Water, nor Fire, could separate us; but +now you must give place to other Guides.</p> + +<p class='c005'>Welcome, <i>Holy Scriptures</i>, the Oracles of +God, a Light shining in Darkness, a Treasury +of hidden Knowledge; and where <i>Human Faculties</i> +cannot reach, a seasonable Help and +<span class='pageno' id='Page_202'>202</span>Supply to their Defects. We are now come to +the utmost Bounds of their Dominion; they have +made us a New World, but, how it shall be inhabited, +they cannot tell; know nothing of the +History or Affairs of it. This we must learn from +other Masters, inspir’d with the Knowledge of +Things to come: And such Masters we know +none, but the holy Prophets and Apostles. We +must therefore now put our selves wholly under +their Conduct and Instruction, and from them +only receive our Information concerning the moral +State of the future habitable Earth.</p> + +<p class='c005'>In the first place therefore, the Prophet <i>Isaiah</i> +tells us, as a Preparation to our farther Enquiries, +<i>The Lord God created the Heavens, God himself +that formed the Earth, he created it not in vain, +he formed it to be inhabited, <abbr title='Isaiah'>Isa.</abbr> <abbr title='forty-five'>xlv.</abbr> 18.</i> This +is true, both of the present Earth and the <i>future</i>, +and of every habitable World whatsoever. For +to what purpose is it made habitable, if not to be +inhabited? That would be, as if a Man should +manure, and plough, and every Way prepare his +Ground for Seed, but never sow it. We do not +build Houses, that they should stand empty, but +look out for Tenants as fast as we can; as soon +as they are made ready and become tenantable. +But if Man could do things in vain, and without +Use or Design, yet God and Nature never +do any thing <i>in vain</i>; much less so great a +Work as the making of a World; which if +it were in vain, would comprehend ten thousand +Vanities or useless Preparations in it. <i>We</i> +may therefore, in the first place, safely conclude, +<span class='pageno' id='Page_203'>203</span><i>that the new Earth will be inhabited</i>.</p> + +<p class='c005'>But <i>by whom will it be inhabited</i>? This makes +the second Enquiry. <abbr title='Saint'>St.</abbr> <i>Peter</i> answers this Question +for us, and with a particular Application to +this very Subject of the <i>new Heavens</i> and <i>new +Earth</i>: They shall be inhabited, he says, by the +<i>Just</i> or the <i>Righteous</i>. His Words which we cited +before, are these; when he had described the +Conflagration of the World, he adds, But we +<i>expect new Heavens and a new Earth, WHEREIN +DWELLETH RIGHTEOUSNESS</i>. +By <i>Righteousness</i> here, it is generally agreed, must +be understood righteous Persons; for Righteousness +cannot be without righteous Persons. It cannot +hang upon Trees, or grow out of the Ground; +’tis the Endowment of reasonable Creatures. And +these righteous Persons are eminently such, and +therefore call’d Righteousness in the Abstract, or +purely righteous without Mixture of Vice.</p> + +<p class='c005'>So we have found Inhabitants for the <i>new +Earth</i>, Persons of an high and noble Character; +like those describ’d by <abbr title='Saint'>St.</abbr> <i>Peter</i>, (<i>1 <abbr title='Ephesians'>Eph.</abbr> +<abbr title='two'>ii.</abbr> 9.</i>) <i>A chosen Generation, a royal Priesthood, +an holy Nation, a peculiar People.</i> As +if into that World, as into <abbr title='Saint'>St.</abbr> <i>John’s</i> <i>new +Jerusalem,</i> nothing impure or unrighteous was +to be admitted, <i><abbr title='Apocalypse'>Apoc.</abbr> <abbr title='twenty-one'>xxi.</abbr> 27.</i> These being +then the happy and holy Inhabitants; the +next Enquiry is, <i>Whence do they come?</i> From +what Off-spring, or from what Original? We +noted before, that there was no Remnant of +Mankind left at the Conflagration, as there +was at the Deluge; nor any Hopes of a Restauration +<span class='pageno' id='Page_204'>204</span>that Way. Shall we then imagine that +these new Inhabitants are a Colony wafted over +from some neigbouring World; as from the +Moon, or Mercury, or some of the higher Planets? +You may imagine what you please, but +that seems to me not imaginary only, but impracticable: +And that the Inhabitants of those +Planets are Persons of so great Accomplishments, +is more than I know; but I am sure they are +not the Persons here understood; for these must +be such as inhabited this Earth before. We look +for <i>new Heavens</i> and <i>new Earth</i>, says the Apostle: +Surely to have some Share and Interest in +them, otherwise there would be no Comfort in +that Expectation. And the Prophet <i>Isaiah</i> said +before, I create <i>new Heavens</i> and a <i>new Earth</i>, +and the former shall come no more in Remembrance; +but be <i>YOU glad and rejoyce for ever +in that which I create</i>. The Truth is, none +can have so good Pretensions to this Spot of +Ground we call the Earth, as the Sons of Men, +seeing they once possessed it; and if it be restor’d +again, ’tis their Propriety and Inheritance. But +’tis not Mankind in general that must possess this +new World, but the <i>Israel of God</i>, according to +the Prophet <i>Isaiah</i>; or the <i>Just</i>, according to +<abbr title='Saint'>St.</abbr> <i>Peter</i>; and especially those that have suffer’d +for the Sake of their Religion. For this is that +<i>Palingenesia</i>, as we noted before, that <i>Renovation</i>, +or <i>Regeneration</i> of all Things, where our Saviour +says, those that suffer Loss for his Sake, shall be +recompensed, <i>Matth.</i> <abbr title='nineteen'>xix.</abbr> 28, 29.</p> + +<p class='c005'>But they must be then raised from the Dead. +<span class='pageno' id='Page_205'>205</span>For all Mankind was destroyed at the Conflagration: +and there is no Resource for them +any other way, than by a Resurrection. ’Tis true: +and <abbr title='Saint'>St.</abbr> <i>John</i> (<i><abbr title='Apocalypse'>Apoc.</abbr></i> <abbr title='twenty'>xx.</abbr>) gives us a fair Occasion +to make this Supposition, <i>that</i> there will be +some raised from the Dead, before the general +Day of Judgment. For he plainly distinguisheth +of a <i>first</i> and <i>second</i> Resurrection, and makes the +first to be a thousand Years before the second, +and before the general Day of Judgment. Now, +if there be truly and really a two-fold Resurrection, +as <abbr title='Saint'>St.</abbr> <i>John</i> tells us; and that a Thousand +Years Distance from one another: It may be very +rationally be presum’d, that those that are raised +in the first Resurrection, are those <i>Just</i> that will +inhabit the <i>New Heavens</i> and <i>New Earth</i>; or +whom our Saviour promis’d to reward in the Renovation +of the World.</p> + +<p class='c005'>For otherwise, who are those <i>Just</i> that shall +inhabit the <i>New Earth</i>, and whence do they +come? Or when is that Restauration which +our Saviour speaks of, wherein those that suffer’d +for the Sake of the Gospel shall be rewarded? +<abbr title='Saint'>St.</abbr> <i>John</i> says, the <i>Martyrs</i>, at this first +Resurrection, shall live again, and reign with +Christ: Which seems to be the Reward promis’d +by our Saviour, to those that suffer’d for +his sake, and the same Persons in both Places. +<i>And I saw the Souls of them</i> (says <abbr title='Saint'>St.</abbr> <i>John</i>) +<i>that were beheaded for the Witness of Jesus, +and for the Word of God; and which had not +worshipped the Beast, &c. and they lived and +reigned with Christ a Thousand Years</i>, <abbr title='Apocalypse'>Apoc.</abbr> <abbr title='twenty'>xx.</abbr> 4. +<span class='pageno' id='Page_206'>206</span>These, I say, seem to be the same Persons, to +whom Christ had before promis’d and appropriated +a particular Reward. And this Reward of +theirs, or this Reign of theirs, is upon <i>Earth</i>; +upon some Earth, new or old, not in Heaven. +For, besides that we read nothing of their Ascension +into Heaven after their Resurrection; there +are several Marks that shew, it must necessarily +be understood of a State upon Earth. For <i>Gog</i> +and <i>Magog</i> came from the <i>four Quarters of the +Earth</i>, and besieged the <i>Camp of the Saints, +and the beloved City</i>, <abbr title='verse'>ver.</abbr> 9. That Camp and +that City therefore were upon the Earth. And +<i>Fire came down from Heaven, and devoured +them.</i> If it came down from Heaven, it came +upon the Earth. Farthermore, those Persons +that are raised from the <i>Dead</i>, are said to be +<i>Priests of God and of Christ, and to reign with +him a thousand Years</i>, <abbr title='verse'>ver.</abbr> 6. Now these +must be the same Persons with the <i>Priests</i> and +<i>Kings</i>, mention’d in the fifth Chapter, <abbr title='verse'>ver.</abbr> 10. +which are there said expressly <i>to reign upon +Earth</i>, or that they should <i>reign upon Earth</i>. +It remains therefore only to determine, <i>what +Earth</i> this is, where the <i>Sons of the first Resurrection</i> +will live and reign. It cannot be +the present Earth, in the same State, and under +the same Circumstances it is now: For +what Happiness or Privilege would that be, +to be called back into a mortal Life, under +the Necessities and Inconveniencies of +sickly Bodies, and an incommodious World; +such as the present State of Mortality is, and +<span class='pageno' id='Page_207'>207</span>must continue to be, till some Change be made +in Nature. We may be sure therefore, that a +Change will be made in Nature, before that Time, +and that the State they are rais’d into, and the +Earth they are to inhabit, will be, at least, <i>Paradisaical</i>; +and consequently can be no other than +the <i>New Heavens</i> and <i>New Earth</i>, which we +are to expect after the Conflagration.</p> + +<p class='c005'>From these Considerations, there is a great Fairness +to conclude, both as to the Characters of the +Persons, and of the Place or State, that <i>the Sons +of the first Resurrection</i> will be Inhabitants of the +<i>New Earth</i>, and reign there with Christ a Thousand +Years. But seeing this is one of the principal +and peculiar Conclusions of this Discourse, +and bears a great Part in this last Book of the +Theory of the Earth, it will deserve a more full +Explication, and a more ample Proof, to make +it out. We must therefore take a greater Compass +in our Discourse, and give a full Account +of that State which is usually call’d the <i>Millennium</i>; +the Reign of the Saints a Thousand Years, +or the Kingdom of Christ upon Earth. But +before we enter upon this new Subject, give +me leave to close our present Argument, about +the <i>Renovation of the World</i>, with some Testimonies +of the antient Philosophers, to that +purpose. ’Tis plain to me, that there were +among the Antients several Traditions, or traditionary +Conclusions, which they did not +raise themselves, by Reason and Observation, +but received them from an unknown +<span class='pageno' id='Page_208'>208</span>Antiquity. An Instance of this is the <i>Conflagration +of the World</i>; a Doctrine as antient, for any +Thing I know, as the World it self; at least as +antient as we have any Records, and yet none of +those Antients that tell us of it, give any Argument +to prove it. Neither is it any Wonder, for +they did not invent it themselves, but receiv’d it +from others without Proof, by the sole Authority +of Tradition. In like manner the <i>Renovation of +the World</i>, which we are now speaking of, is an +antient Doctrine, both amongst the <i>Greeks</i> and +<i>Eastern</i> Philosophers: But they shew us no Method +<i>how</i> the World may be <i>renew’d</i>, nor make +any Proof of its future Renovation; for it was +not a Discovery which they first made, but receiv’d +it with an implicit Faith, from their Masters and +Ancestors: And these traditionary Doctrines were +all Fore-runners of that Light which was to shine +more clearly at the Opening of the Christian Dispensation; +to give a more full Account of the Fate +and Revolutions of the natural World, as well as +of the moral.</p> + +<p class='c005'>The <i>Jews</i>, ’tis well known, held the <i>Renovation</i> +of the World, and a <i>Sabbath</i> after +Six Thousand Years; according to the Prophecy +that was current among them; whereof +we have given a larger Account in the +precedent Book, <i><abbr title='chapter'>Chap.</abbr></i> <abbr title='five'>v.</abbr> And that future +State they called עולם הבא, <i>Olam Hava</i>, +or the <i>World to come</i>, which is the very same +with Saint <i>Paul’s habitable Earth to come</i>, ἡ +οἰκουμένη ἥ μέλλουσα, <i><abbr title='Hebrews'>Heb.</abbr> <abbr title='two'>ii.</abbr> 6.</i> Neither can I +easily believe, that those Constitutions of <i>Moses</i> +<span class='pageno' id='Page_209'>209</span>that proceed so much upon a <i>septenary</i>, or the +Number <i>seven</i>, and have no Ground or Reason, in +the Nature of the Thing, for that particular Number. +I cannot easily believe, I say, that they are +either accidental or humoursome, without Design +or Signification; but that they are typical, or representative +of some <i>Septenary</i> State, that does +eminently deserve and bear that Character. <i>Moses</i>, +in the History of the Creation, makes six Days +Work, and then a Sabbath: Then, after six Years, +he makes a <i>Sabbath-Year</i>; and after a Sabbath of +Years, a Year of Jubilee, <i><abbr title='Leviticus'>Levit.</abbr> <abbr title='twenty-five'>xxv.</abbr></i> All these +lesser Revolutions seem to me to point at the +grand Revolution, the great <i>Sabbath</i> or <i>Jubilee</i>, +after six Millenaries; which, as it answers the +Type in point of Time, so likewise in the Nature +and Contents of it; being a State of Rest from +all Labour, and Trouble, and Servitude; a State +of Joy and Triumph, and a State of <i>Renovation</i>, +when Things are to return to their first Condition +and pristine Order. So much for the <i>Jews</i>.</p> + +<p class='c005'>The Heathen Philosophers, both <i>Greeks</i> and +<i>Barbarians</i>, had the same Doctrine of the +<i>Renovation</i> of the <i>World</i> current amongst +them, and that under several Names and +Phrases; as of the <i>Great Year</i>, the <i>Restauration</i>, +the <i>Mundane Periods</i>, and such-like. +They suppos’d stated and fix’d Periods of Time, +upon Expiration whereof there would always +follow some great Revolution of the World, +and the Face of Nature would be renewed: +particularly after the Conflagration, the <i>Stoicks</i> +always suppos’d a new World to succeed, or +<span class='pageno' id='Page_210'>210</span>another Frame of Nature to be erected in the +Room of that which was destroyed. And they +use the same Words and Phrases upon this Occasion +that Scripture useth. <i>Chrysippis</i> calls it <i>Apocatastasis</i> +(<i>Lact.</i> <abbr class='spell'>l.</abbr> 7. <abbr class='spell'>c.</abbr> 23.) as <abbr title='Saint'>St.</abbr> <i>Peter</i> does, +<i>Acts</i> <abbr title='three'>iii.</abbr> 21. <i>Marcus Antonius</i> in his <i>Meditations</i>, +several times calls it <i>Palingenesia</i>, as our +Saviour does, <i><abbr title='Matthew'>Matt.</abbr></i> <abbr title='nineteen'>xix.</abbr> 28. And <i>Numenius</i> hath +two Scripture words, <i>Resurrection</i> and <i>Restitution</i>, +(<i>Euseb. præp. Ev.</i> <abbr class='spell'>l.</abbr> 7. <abbr class='spell'>c.</abbr> 23.) to express this Renovation +of the World. Then as to the <i>Platonicks</i>, +that Revolution of all Things hath commonly +been call’d the <i>Platonick</i> Year, as if <i>Plato</i> +had been the first Author of that Opinion; but +that’s a great Mistake; he receiv’d it from the +<i>Barbarick</i> Philosophers, and particularly from the +<i>Ægyptian</i> Priests, amongst whom he liv’d several +Years, to be instructed in their Learning. +But I do not take <i>Plato</i> neither to be the +first that brought this Doctrine into <i>Greece</i>: +For, besides that the <i>Sibylls</i>, whose Antiquity +we do not well know, sung this Song of old, +as we see it copy’d from them by <i>Virgil</i> in his +fourth Eclogue; <i>Pythagoras</i> taught it before +<i>Plato</i>, and <i>Orpheus</i> before them both; and that’s +as high as the <i>Greek</i> Philosophy reaches.</p> + +<p class='c005'>The <i>Barbarick</i> Philosophers were more antient; +namely, the <i>Ægyptians</i>, <i>Persians</i>, <i>Chaldeans</i>, +<i>Indian Brackmans</i>, and other Eastern +Nations. Their Monuments indeed are in a +great measure lost; yet from the Remains of +them which the <i>Greeks</i> have transcribed, and +so preserv’d in their Writings, we see plainly +<span class='pageno' id='Page_211'>211</span>they all had this Doctrine of the <i>future Renovation</i>. +And to this Day the Posterity of the <i>Brackmans</i> +in the <i>East-Indies</i> retain the same Notion, +<i>that</i> the World will be renew’d after the last Fire. +You may see the Citations, if you please, for all +these <i>Notions</i>, in the <i>Latin</i> Treatise, <i><abbr title='Chapter'>Ch.</abbr></i> <abbr title='five'>v.</abbr> +which I thought would be too dry and tedious to +be render’d into <i>English</i>.</p> + +<p class='c005'>To these Testimonies of the Philosophers of all +Ages, for the future Renovation of the World, +we might add the Testimonies of the Christian +Fathers, <i>Greek</i> and <i>Latin</i>, antient and modern. +I will only give you a bare List of them, and refer +you to the <i>Latin</i> Treatise (<i><abbr title='chapter'>Chap.</abbr></i> <abbr title='nine'>ix.</abbr>) for the +Words or the Places. Amongst the <i>Greek</i> Fathers, +<i>Justin Martyr</i>, <i>Irenæus</i>, <i>Origen</i>: The Fathers +of the <i>Council of Nice</i>, <i>Eusebius</i>; <i>Basil</i>; +the two <i>Cyrils</i>, of <i>Jerusalem</i> and <i>Alexandria</i>: +The two <i>Gregories</i>, <i>Nazianzen</i> and <i>Nyssen</i>; +<abbr title='Saint'>St.</abbr> <i>Chrysostom</i>, <i>Zacharias Mitylenensis</i>; and of +later Date, <i>Damascen</i>, <i>Oecumenius</i>, <i>Euthymius</i>, +and others. These have all set their Hands and +Seals to this Doctrine. Of the <i>Latin</i> Fathers, +<i>Tertullian</i>, <i>Lactantius</i>, <abbr title='Saint'>St.</abbr> <i>Hillary</i>, <abbr title='Saint'>St.</abbr> <i>Ambrose</i>, +<abbr title='Saint'>St.</abbr> <i>Austin</i>, <abbr title='Saint'>St.</abbr> <i>Jerome</i>; and many later Ecclesiastical +Authors. These, with the Philosophers before-mention’d, +I count good Authority, sacred +and prophane; which I place here as an Out-guard +upon Scripture, where our principal Force +lies. These three united, and acting in Conjunction, +will be sufficient to prove this first Post, and +to prove our first Proposition, which is this; +<i>That after the Conflagration of this World,</i> +<span class='pageno' id='Page_212'>212</span><i>there will be new Heavens and a new Earth; and +that Earth will be inhabited.</i> (Propos. <abbr title='one'>I.</abbr>)</p> +<h3 class='c010'>CHAP. <abbr title='four'>IV.</abbr></h3> +<p class='c011'><i>The Proof of a</i> Millennium, <i>or of a blessed Age +to come, from Scripture. A View of the</i> Apocalypse, +<i>and of the Prophecies of</i> Daniel, <i>in reference +to this Kingdom of Christ and of his +Saints.</i></p> +<p class='c004'>We have given fair Presumptions, if not +Proofs, in the precedent Chapter, that +the Sons of the first Resurrection will be the Persons +that shall inhabit the <i>new Earth</i>, or the World +to come. But to make that Proof complete and +unexceptionable, I told you, it would be necessary +to take a larger Compass in our Discourse, and +to examine what is meant by <i>that Reign with +Christ a thousand Years</i>, which is promis’d to the +Sons of the <i>first Resurrection</i>, by <abbr title='Saint'>St.</abbr> <i>John</i> in the +<i>Apocalypse</i>; and in other places of Scripture is +usually call’d the <i>Kingdom of Christ</i>, and the +Reign of the Saints: And by Ecclesiastical Authors, +in Imitation of <abbr title='Saint'>St.</abbr> <i>John</i>, it is commonly +styled, the <i>Millennium</i>. We shall indifferently use +any of these Words or Phrases; and examine, +first, the Truth of the Notion and Opinion, +whether, in Scripture, there be any such an +happy State promised to the Saints under the +Conduct of Christ; and then we will proceed +<span class='pageno' id='Page_213'>213</span>to examine the Nature, Characters, Place and +Time of it. And I am in hopes when these Things +are duly discuss’d and stated, you will be satisfied +that we have found out the true Inhabitants of the +<i>new Heavens</i> and <i>new Earth</i>; and the true Mystery +of that State which is called the <i>Millennium</i>, +or the Reign of Christ and of his Saints.</p> + +<p class='c005'>We begin with <abbr title='Saint'>St.</abbr> <i>John</i>, whose Words in the +<abbr title='twentieth'>xxth</abbr> Chapter of the <i>Apocalypse</i>, <abbr title='verse'>ver.</abbr> 1, 2, 4, 5, 6. +are express, both as to the first Resurrection, and +as to the Reign of those Saints that rise with Christ +for a Thousand Years; Satan in the mean Time +being bound, or disabled from doing Mischief, and +seducing Mankind. The Words of the Prophet +are these; <i>And I saw an Angel come down from +Heaven, having the Key of the bottomless Pit, +and a great Chain in his Hand. And he laid hold +on the Dragon, that old Serpent, which is the +Devil and Satan, and bound him a Thousand +Years. And I saw Thrones, and they sat upon +them, and Judgment was given unto them; And +I saw the Souls of them that were beheaded for +the Witness of Jesus, and for the Word of God, and +which had not worshipped the Beast, neither his +Image, neither had received his Mark upon their +Foreheads, or in their Hands; and they lived and +reigned with Christ a thousand Years. But the rest +of the Dead lived not again until the thousand Years +were finished. This is the first Resurrection. Blessed +and holy is he that hath part in the first Resurrection; +on such the second Death hath no Power, +but they shall be Priests of God, and of Christ, and +shall reign with him a thousand Years</i>. These +<span class='pageno' id='Page_214'>214</span>Words do fully express a Resurrection, and a +Reign with Christ a thousand Years. As for that +particular Space of Time, of a <i>Thousand Years</i>, +it is not much material to our present Purpose: +but the Resurrection here spoken of, and the +Reign with Christ, make the Substance of the +Controversy, and in effect prove all that we enquire +after at present. This Resurrection, you +see, is call’d the <i>first Resurrection</i>, by way of +Distinction from the second and general Resurrection; +which is to be placed a Thousand Years +after the first. And both this first Resurrection, +and the Reign of Christ, seem to be appropriated +to the Martyrs in this Place: For the Prophet +says, <i>The Souls of those that were beheaded for +the Witness of Jesus, &c. they lived and reigned +with Christ a Thousand Years</i>. From which +Words, if you please, we will raise this Doctrine; +that <i>those that have suffer’d for the Sake of Christ, +and a good Conscience, shall be raised from the +Dead a Thousand Years before the general Resurrection, +and reign with Christ in an happy State</i>. +This Proposition seems to be plainly included in +the Words of <abbr title='Saint'>St.</abbr> <i>John</i>, and to be the intended +Sense of this Vision; but you must have Patience +a little as to your Enquiry into Particulars, till, in +the Progress of our Discourse, we have brought all +the Parts of this Conclusion into a fuller Light.</p> + +<p class='c005'>In the mean time there is but one Way, that +I know of, to evade the Force of these Words, +and of the Conclusion drawn from them; and +that is, by supposing that the <i>first Resurrection</i> +here mention’d, is not to be understood in a +<span class='pageno' id='Page_215'>215</span>literal Sense, but is allegorical and mystical, signifying +only a Resurrection from Sin to a spiritual +Life: As we are said to be <i>dead in Sin</i>, and +to be <i>risen with Christ</i>, by Faith and Regeneration. +This is a manner of Speech which <abbr title='Saint'>St.</abbr> <i>Paul</i> +does sometimes use, as <i><abbr title='Ephesians'>Eph.</abbr></i> <abbr title='two'>ii.</abbr> 6. and <abbr title='verse'>ver.</abbr> 14, +and <i><abbr title='Colossians'>Col.</abbr></i> 3. 1. But how can this be applied to +the present Case? Were the Martyrs dead in Sin? +’Tis they that are here rais’d from the Dead: Or, +after they were beheaded for the Witness of +Jesus, naturally dead and laid in their Graves, +were they then regenerate by Faith? There is no +Congruity in Allegories so apply’d. Besides, why +should they be said to be regenerate a Thousand +Years before the Day of Judgment? or to reign +with Christ, after this Spiritual Resurrection, such +a limited Time, a Thousand Years? Why not so +to Eternity? For in this allegorical Sense of <i>rising</i> +and <i>reigning</i>, they will reign with him for everlasting. +Then, after a Thousand Years, must all +the Wicked be regenerate, and rise into a Spiritual +Life? ’Tis said here, <i>the rest of the Dead +lived not again, until the Thousand Years were +finished, <abbr title='verse'>ver.</abbr></i> 5. That implies, that at the End +of these Thousand Years, the rest of the Dead did +live again; which, according to the Allegory, must +be, that, after a Thousand Years, all the Wicked +will be regenerate, and rais’d into Spiritual Life. +These Absurdities arise upon an allegorical Exposition +of this Resurrection, if apply’d to single +Persons.</p> + +<p class='c005'><span class='pageno' id='Page_216'>216</span>But Dr. <i>Hammond</i>, a learned and worthy Divine, +(but one that loves to contract and cramp +the Sense of Prophecies) making this first Resurrection +allegorical, applies it not to single Persons, +but to the State of the Church in general: +The Christian Church, he says, shall have a Resurrection +for a Thousand Years; that is, shall +rise out of Persecution, be in a prosperous Condition, +and an undisturbed Profession of the true +Religion, for so long a Time. But this agrees +with the Prophecy as little as the former; if it +be a State of the Church in general, and of the +Church then in being, why is this Resurrection +apply’d to the Martyrs? Why are they said to +rise; seeing the State they liv’d in, was a troublesome +State of the Church, and it would be no +Happiness to have that reviv’d again? Then as to +the Time of this Resurrection of the Church, +where will you fix it? The Prophet <i>Daniel</i> +places this Reign of Christ, at, or after the +Dissolution of the fourth Monarchy; and Saint +<i>John</i> places it a Thousand Years before the +last Day of Judgment. How will you adjust +the allegorical Resurrection of the Church to +these Limits? Or if, in point of Time, you +was free, as to Prophecy, yet how would you +adjust it to History? Where will you take +these Thousand Years of Happiness and Prosperity +to the Church? These Authors suppose +them past, and therefore must begin them either +from the first Times of the Gospel, or from +the Time of <i>Constantine</i>. Under the first Ages +of the Gospel, were, you know, the great Persecutions +<span class='pageno' id='Page_217'>217</span>by the <i>Heathen</i> Emperors; could those be +call’d the Reign of Christ and of his Saints? Was +Satan then bound? Or was this <i>Epocha</i> but a thousand +Years before the Day of Judgment? And if +you begin this Resurrection of the Church from +the Days of <i>Constantine</i>, when the Empire became +Christian, how will you reckon a thousand +Years from that Time, for the Continuance of +the Church in <i>Peace</i> and <i>Purity</i>? For the Reign +of Christ and of his Saints must necessarily imply +both those Characters. Besides, who are the <i>rest +of the Dead</i>, (<abbr title='verse'>ver.</abbr> 5.) that lived after the Expiration +of those thousand Years, if they began at +<i>Constantine</i>? And why is not the second Resurrection +and the Day of Judgment yet come? +Lastly, you ought to be tender of interpreting the +first Resurrection in an allegorical Sense, lest you +expose the second Resurrection to be made an +Allegory also.</p> + +<p class='c005'>To conclude; The Words of the Text are plain +and express for a literal Resurrection, as to the +first, as well as the second; and there is no allegorical +Interpretation that I know of, that will +hold through all the Particulars of the Text, consistently +with it self and with History. And when +we shall have proved this future Kingdom of +Christ from other Places of the <i>Apocalypse</i>, and +of Holy Writ, you will the more easily admit +the literal Sense of this Place; which, you know, +according to the receiv’d Rule of Interpreters, +is never to be quitted or forsaken, without +Necessity: But when I speak of confirming +this Doctrine from other Passages of Scripture, I +<span class='pageno' id='Page_218'>218</span>do not mean as to that definite Time of a <i>Thousand +Years</i>, for that is no where else mention’d in +the <i>Apocalypse</i>, or in Scripture, that I know of; +and seems to be mention’d here, in this Close of +all Things, to mind us of that Type that was propos’d +in the Beginning of all Things, <i>of six Days +and a Sabbath</i>; whereof each Day comprehends +a Thousand Years, and the <i>Sabbath</i>, which is +the <i>Millennial State</i>, hath its Thousand; according +to the known Prophecy of <i>Elias</i>, Book <abbr title='three'>III.</abbr> +<abbr title='Chapter'>Ch.</abbr> <abbr title='five'>v.</abbr> which, as I told you before, was not only +receiv’d among the <i>Jews</i>, but also own’d by very +many of the Christian Fathers.</p> + +<p class='c005'>To proceed therefore to other Parts of <abbr title='Saint'>St.</abbr> <i>John’s</i> +Prophecies, that set forth this Kingdom of Christ; +the Vision of the <i>Seven Trumpets</i> is one of the +most remarkable in the <i>Apocalypse</i>; and the Seventh +Trumpet, which plainly reaches to the End +of the World, and the Resurrection of the Dead, +opens the Scene to the <i>Millennium</i>; hear the Sound +of it, <abbr title='Chapter'>Ch.</abbr> <abbr title='eleven'>xi.</abbr> 15, 16, 17, 18. <i>The seventh Angel +sounded, and there were great Voices in Heaven, +saying, The Kingdoms of this World are become +the Kingdoms of our Lord, and of his Christ, and +he shall reign for ever and ever. And the four +and twenty Elders, which sat before God on +their Seats, fell upon their Faces, and worshipped +God; saying, we give thee Thanks, O Lord +God Almighty, which art, and wast, and art to +come; because thou hast taken to thee thy great +Power, and hast reigned. And the Nations +were angry, and thy Wrath is come, and the +Time of the Dead, that they should be judged, +<span class='pageno' id='Page_219'>219</span>and that thou shouldest give Reward unto thy Servants +the Prophets, and to the Saints, and them +that fear thy Name, small and great, and shouldest +destroy them that destroy the Earth</i>, &c. This +is manifestly the Kingdom of Christ; and with +this is joined the Resurrection of the Dead, and +the rewarding of the suffering Prophets and Saints, +as in the <abbr title='twentieth'>xxth</abbr> <i>Chapter</i>. This is that <i>Mystery of +God that was to be finished in the Days of the +Voice of the seventh Angel</i>, as is said in the <abbr title='twentieth'>xxth</abbr> +<abbr title='chapter'>Chap.</abbr> <abbr title='verse'>ver.</abbr> 7. <i>As he hath declared to his Servants +the Prophets</i>; namely, the Mystery of this Kingdom, +which was foretold by the Prophets of the +<i>Old Testament</i>, and more especially by <i>Daniel</i>, +as we shall see hereafter.</p> + +<p class='c005'>The <i>new Jerusalem</i> (as it is set down, <i><abbr title='Apocalypse'>Apoc.</abbr></i> +<abbr title='twenty-one'>xxi.</abbr> 2, 3, 4, 5, 6, 7.) is another Instance or Image +of this Kingdom of Christ. And the <i>Palm-bearing +Company</i>, <abbr title='chapter'>Chap.</abbr> <abbr title='seven'>vii.</abbr> 9, <i>&c.</i> are some of the +Martyrs that shall enjoy it. They are plainly describ’d +there as Christian Martyrs; (<i><abbr title='verse'>ver.</abbr></i> 14.) and +their Reward, or the State of Happiness they are +to enjoy, (<abbr title='verse'>ver.</abbr> 15, 16, 17.) is the same with that +of the Inhabitants of the <i>new Jerusalem</i>, <abbr title='Chapter'>Ch.</abbr> <abbr title='twenty-one'>xxi.</abbr> +2, 3, 4, <i>&c.</i> as, upon comparing those two Places, +will easily appear. Farthermore, at the Opening +of the <i>Seals</i>, <abbr title='chapter'>Chap.</abbr> <abbr title='five'>v.</abbr> which is another principal +Vision, and reaches to the End of the World, +there is a Prospect given us of this Kingdom of +Christ, and of that Reward of his Saints. For when +they sing the new Song to the Lamb, (<i><abbr title='verse'>ver.</abbr></i> 9, +10.) they say, <i>Thou art worthy to take the +Book, and to open the Seals thereof; for thou +<span class='pageno' id='Page_220'>220</span>wast slain and hast redeemed us to God, by thy +Blood; and hast made us into our God Kings and +Priests, and we shall reign on the Earth.</i> This +must be the same State, and the same Thousand-Years-Reign +mention’d in the <abbr title='twentieth'>xxth</abbr> <i><abbr title='chapter'>Chap.</abbr></i> where +’tis said, (<i>Ver.</i> 6.) the Partakers of it <i>shall be +Priests of God, and of Christ, and shall reign +with him a Thousand Years</i>.</p> + +<p class='c005'>Another completory Vision, that extends it +self to the End of the World, is that of the <i>Seven +Vials</i>, <abbr title='chapter'>Chap.</abbr> <abbr title='fifteen'>xv.</abbr> and <abbr title='sixteen'>xvi.</abbr> And as at the Opening +of the Seals, so at the pouring out the Vials, a +triumphal Song is sung, and ’tis call’d the <i>Song of +Moses and of the Lamb</i>, <abbr title='Chapter'>Ch.</abbr> <abbr title='fifteen'>xv.</abbr> 3. ’Tis plainly +a Song of Thanksgiving for a Deliverance, but I do +not look upon this Deliverance as already wrought, +before the pouring out of the Vials, tho’ it be +plac’d before them; as often the grand Design and +Issue of a Vision is plac’d at the Beginning: It is +wrought by the Vials themselves, and by their +Effusion, and therefore upon the pouring out of +the last Vial, the Voice came out of the Temple +of Heaven, from the Throne, saying, <i>Consummatum +est</i>; <i>It is done</i>, <abbr title='Chapter'>Ch.</abbr> <abbr title='sixteen'>xvi.</abbr> 17. Now the Deliverance +is wrought, now the Work is at an End; or, +<i>the Mystery of God is finished</i>, as the Phrase was +before, concerning the <abbr title='seventh'>7th</abbr> Trumpet, <i><abbr title='chapter'>Chap.</abbr></i> <abbr title='ten'>x.</abbr> 7. +You see therefore this terminates upon the same +Time, and consequently upon the same State, +of the <i>Millennium</i>; and that they are the +same Persons that triumph here, and reign +there, <i><abbr title='chapter'>Chap.</abbr></i> <abbr title='twenty'>xx.</abbr> you may see by the same Characters +given to both of them, <i><abbr title='Chapter'>Ch.</abbr></i> <abbr title='fifteen'>xv.</abbr> 2. Here, +<span class='pageno' id='Page_221'>221</span>those that triumph, are said <i>to have gotten the +Victory</i> over the Beast, and over his Image, <i>and +over his Mark, and over the Number of his Name</i>, +<abbr title='Chapter'>Ch.</abbr> <abbr title='twenty'>xx.</abbr> 4. And there, those that reign with Christ, +are said to be those <i>that had not worshiped the Beast, +neither his Image, neither had received his Mark +upon their Foreheads, or in their Hands</i>. These are +the same Persons therefore, triumphing over the +same Enemies, and enjoying the same Reward.</p> + +<p class='c005'>And you shall seldom find any <i>Doxology</i> or +<i>Hallelujah</i> in the <i>Apocalypse</i>, but ’tis in Prospect +of the Kingdom of Christ, and the Millennial +State: This is still the Burthen of the +sacred Song, the Complement of every grand +Vision, and the Life and Strength of the whole +System of Prophecies in that Book: Even those +<i>Hallelujahs</i> that are sung at the Destruction +of <i>Babylon</i>, in the <abbr title='nineteenth'>xixth</abbr> Chapter, <i><abbr title='verse'>ver.</abbr></i> 6, 7. are +rais’d upon the succeeding State, <i>the Reign of +Christ</i>. For the Text says, <i>And I heard as it +were a Voice of a great Multitude, and as the +Voice of many Waters, and as the Voice of +mighty Thunders, saying, Hallelujah</i>: <span class='sc'>For the +Lord God Omnipotent reigneth</span>. <i>Let us be +glad and rejoyce, and give Honour to him</i>: <span class='sc'>For +the Marriage of the Lamb is come, and his +Wife hath made her self ready</span>. This appears +plainly to be the <i>new Jerusalem</i>, if you consult +the 21st <i><abbr title='Chapter'>Ch.</abbr> <abbr title='verse'>ver.</abbr> 2. And I </i>John<i> saw the +Holy City, new </i>Jerusalem,<i> coming down from +God out of Heaven</i>, <span class='sc'>prepared as a Bride +adorned for her Husband</span>. ’Tis, no doubt, +the same Bride and Bridegroom, in both Places; +<span class='pageno' id='Page_222'>222</span>the same Marriage or Preparations for Marriage, +which are compleated in the Millennial Bliss, in +the Kingdom of Christ and of his Saints.</p> + +<p class='c005'>I must beg your patience a little longer, in +pursuing this Argument throughout the <i>Apocalypse</i>; +As towards the latter End of <abbr title='Saint'>St.</abbr> <i>John</i>’s Revelation, +this Kingdom of Christ shines out in a more full +Glory; so there are the Dawnings of it in the very +Beginning and Entrance into his Prophecies. As +at the Beginning of a Poem, we have commonly, +in a few Words, the Design of the Work, in like +Manner <abbr title='Chapter'>Ch.</abbr> <abbr title='one'>i.</abbr> 5, 6. <abbr title='Saint'>St.</abbr> <i>John</i> makes this Preface +to his Prophecies, <i>From Jesus Christ, who is +the faithful Witness, the first begotten of the +Dead, and the Prince of the Kings of the Earth; +unto him that loved us, and washed us from our +Sins in his own Blood; and hath made us Kings +and Priests unto God and his Father; to him be +Glory and Dominion for ever and ever, Amen. +Behold, he cometh in the Clouds, &c.</i> In this +Prologue the grand Argument is pointed at, and +that happy Catastrophe and last Scene, which is to +crown the Work, the Reign of Christ and of his +Saints at his second Coming. He hath <i>made us +Kings and Priests unto God</i>; this is always the +Characteristick of those that are to enjoy the +Millennial Happiness, as you may see at the +Opening of the Seals, <abbr title='Chapter'>Ch.</abbr> <abbr title='five'>v.</abbr> 10. and in the Sons +of the <i>first Resurrection</i>, <abbr title='Chapter'>Ch.</abbr> <abbr title='twenty'>xx.</abbr> 6. And this being +joined to the Coming of our Saviour, puts it +still more out of Doubt. That Expression also, +of being <i>washed from our Sins in his Blood</i>, is repeated +again both at the Opening of the Seals, +<span class='pageno' id='Page_223'>223</span><i><abbr title='chapter'>chap.</abbr> <abbr title='five'>v.</abbr> 9.</i> and in the <i>Palm-bearing</i> Company, +<i><abbr title='chapter'>chap.</abbr> <abbr title='seven'>vii.</abbr> 14.</i> both which Places we have cited +before, as referring to the Millennial State.</p> + +<p class='c005'>Give me Leave to add farther, that as in this +general Preface, so also in the introductory Visions +of the <i>seven Churches</i>, there are, covertly or +expresly, in the Conclusion of each, glances upon +the <i>Millennium</i>; as in the first to <i>Ephesus</i>, the Prophet +concludes, <i><abbr title='chapter'>chap.</abbr> <abbr title='two'>ii.</abbr> 7.</i> <i>He that hath an Ear, +let him hear, what the Spirit says to the Churches</i>: +<span class='sc'>To him that overcometh, will I give to +eat of the Tree of Life, which is in the +midst of the Paradise of God.</span> This is the +Millennial Happiness which is promised to the +Conqueror; as we noted before concerning that +Phrase. In like manner in the second to <i>Smyrna</i>, +he concludes, <i><abbr title='chapter'>chap.</abbr> <abbr title='two'>ii.</abbr> 11.</i> <i>He that overcometh, +shall not be hurt of the second Death.</i> This implies, +he shall be Partaker of the <i>first Resurrection</i>, +for that’s the Thing understood; as you may see +plainly by their being joyn’d in the <i><abbr title='twentieth'>xxth</abbr> Chapter +<abbr title='verse'>ver.</abbr> 6.</i> <i>Blessed and holy is he that hath Part in +the first Resurrection; on such the second Death +hath no Power, but they shall be Priests of God +and of Christ, and shall reign with him a thousand +Years.</i> In the third to <i>Pergamus</i>, the Promise is, +<i><abbr title='chapter'>chap.</abbr> <abbr title='two'>ii.</abbr> 7.</i> <i>To eat of the hidden Manna, to have +a white Stone, and a new Name written in it</i>: +But seeing the Prophet adds, <i>which no Man knoweth, +saving he that receiveth it</i>, we will not presume +to interpret that new State, whatsoever it is, +<i><abbr title='chapter'>chap.</abbr> <abbr title='two'>ii.</abbr> 26, 27.</i> In <i>Thyatira</i>, the Reward is, <i>To +have Power over the Nations</i>, and to have the +<span class='pageno' id='Page_224'>224</span>Morning Star; which is to reign with Christ, +who is the Morning Star, in his Millennial Empire: +Both these Phrases being us’d in that Sense in +the Close of this Book, <abbr title='Chapter'>Ch.</abbr> <abbr title='three'>iii.</abbr> 5. In Sardis the +Promise is, <i>To be cloathed in white Raiment, and +not to be blotted out of the Book of Life</i>. And +you see afterwards the <i>Palme bearing</i> Company +are cloathed in <i>white Robes</i>, <abbr title='Chapter'>Ch.</abbr> <abbr title='seven'>vii.</abbr> 9, 14. and +those that are admitted into the <i>new Jerusalem</i>, +<abbr title='chapter'>Chap.</abbr> <abbr title='three'>iii.</abbr> 12. are such as are <i>written in the Lamb’s +Book of Life</i>, <abbr title='Chapter'>Ch.</abbr> <abbr title='twenty-one'>xxi.</abbr> 27. Then as to Philadelphia, +the Reward promised there does openly +mark the Millennial State, by the <i>City of God</i>; +<i>new Jerusalem which cometh down out of Heaven +from God</i>, compar’d with <abbr title='Chapter'>Ch.</abbr> <abbr title='twenty-one'>xxi.</abbr> 2. Lastly, +to the Church of <i>Laodicea</i> is said, <abbr title='Chapter'>Ch.</abbr> <abbr title='three'>iii.</abbr> 21. <i>To +him that overcometh will I grant to sit with me +in my Throne.</i> And that is the usual Phrase to +express the Dignity of those that reign with Christ, +in his Millennial Kingdom; as you may see, <i><abbr title='Apocalypse'>Apoc.</abbr> +<abbr title='twenty'>xx.</abbr> 4.</i> <i><abbr title='Matthew'>Matt.</abbr> <abbr title='nineteen'>xix.</abbr> 28.</i> <i><abbr title='Daniel'>Dan.</abbr> <abbr title='seven'>vii.</abbr> 9, 13, 14.</i> So all +these Promises to the Churches aim at one and the +same thing, and terminate upon the same Point: +’Tis the same Reward express’d in different Ways; +and seeing it is still fix’d upon a Victory, and appropriated +to those that overcome, it does the more +easily carry our Thoughts to the <i>Millennium</i>, which +is the proper Reward of Victors, that is, of Martyrs +and Confessors.</p> + +<p class='c005'>Thus you see how this Notion and Mystery of +the Millennial Kingdom of Christ, does both begin +and End the <i>Apocalypse</i>, and run thorough +all its Parts, as the Soul of that Body of Prophecies; +<span class='pageno' id='Page_225'>225</span>a Spirit or Ferment that actuates the whole +Mass. And if we could thoroughly understand +that illustrious Scene, at the Opening of this Apocalyptical +Theatre in the ivth and vth <i>Chapter</i>, +I do not doubt but we should find it a Representation +of the Majesty of our Saviour in the Glory +of his future Kingdom; but I dare not venture +upon the Explication of it, there are so many +Things of Difficulty, and dubious Interpretation, +coucht under those Schemes. Wherefore having +made these Observations upon the Prophecies of +<abbr title='Saint'>St.</abbr> <i>John</i>, we will now add to them some Reflections +upon the Prophecies of <i>Daniel</i>: that by the +Agreement and Concurrence of these two great +Witnesses, the Conclusion we pretend to prove, +may be fully established.</p> + +<p class='c005'>In the Prophecies of <i>Daniel</i> there are two grand +Visions, that of the <i>Statue</i> or Image, <i><abbr title='chapter'>Chap.</abbr> <abbr title='two'>ii.</abbr></i> and +that of the four Beasts, <i><abbr title='chapter'>Chap.</abbr> <abbr title='seven'>vii.</abbr></i> and both these +Visions terminate upon the <i>Millennium</i>, or the +Kingdom of Christ. In the Vision of the Statue, +representing to us the four great Monarchies of +the World successively, whereof by the general +Consent of Interpreters, the <i>Roman</i> is the fourth +and last, after the Dissolution of the last of them, +a fifth Monarchy, the Kingdom of Christ, is +openly introduc’d, in these Words: <i>And in the +Days of these Kingdoms, shall the God of Heaven +set up a Kingdom, which shall never be destroyed; +and the Kingdom shall not be left to other +People, but it shall break in Pieces, and consume +all those Kingdoms, and it shall stand for ever, +<abbr title='Chapter'>Ch.</abbr> <abbr title='two'>ii.</abbr> <abbr title='verse'>ver.</abbr> 44.</i> This may be verified, in some +<span class='pageno' id='Page_226'>226</span>measure, by the first coming of our Saviour in +the Days of the fourth Kingdom, when his Religion, +from small Beginnings, in a short Time +over-spread the greatest Part of the known World. +As the <i>Stone cut out without Hands</i>, became a +great <i>Mountain, and filled the whole Earth, <abbr title='verse'>ver.</abbr> +34, 35.</i> but the full and final Accomplishment +of this Prophecy cannot be till the second +coming of our Saviour. For not till then will +he, <i>Ver. 35</i>, <i>break in pieces and consume all those +Kingdoms; and that in such a manner, that +they shall become like the Chaff of the Summer-threshing +Floor, carried away by the Wind; so as +no Place shall be found for them</i>. This, I say, will +not be done, nor an everlasting Kingdom erected +in their place, over all the Nations of the Earth, +till his second coming, and his Millennial Reign.</p> + +<p class='c005'>But this Reign is declared more expresly, in the +Vision of the four Beasts, <i><abbr title='Chapter'>Ch.</abbr> <abbr title='seven'>vii.</abbr> <abbr title='verse'>ver.</abbr> 13.</i> For after +the Destruction of the fourth Beast, the Prophet +says, <i>I saw in the Night Visions, and behold +one like the Son of Man, came with the Clouds of +Heaven, and came to the Antient of Days, and +they brought him near before him: And there was +given him Dominion, and Glory, and a Kingdom, +that all People, Nations and Languages should +serve him; his Dominion is an everlasting Dominion, +which shall not pass away; and his +Kingdom that which shall not be destroyed</i>. Accordingly, +he says, <i>Ver. 21, 22.</i> <i>The last Beast, +and the little Horn, made war against the Saints, +until the Antient of Days came, and Judgment +was given to the Saints of the most High; and +<span class='pageno' id='Page_227'>227</span>the Time came that the Saints possessed the Kingdom</i>. +And lastly, in Pursuit still of the same Argument, +he concludes to the same Effect in fuller +Words, <abbr title='verse'>ver.</abbr> 26, 27. <i>But the Judgment shall +sit, and they shall take away his Dominion, to +consume and to destroy it unto the End. And +the Kingdom and Dominion, and the Greatness +of the Kingdom under the whole Heaven, +shall be given to the People of the Saints of +the most High; whose Kingdom is an everlasting +Kingdom, and all Dominions shall serve and +obey him.</i></p> + +<p class='c005'><i>Here is the End of the Matter</i>, says the Prophet, +<abbr title='chapter'>Chap.</abbr> <abbr title='seven'>vii.</abbr> <abbr title='verse'>ver.</abbr> 28. <abbr title='chapter'>Chap.</abbr> <abbr title='twelve'>xii.</abbr> <abbr title='verse'>ver.</abbr> 13. Here +is the Upshot and Result of all; here terminate +both the Prophecies of <i>Daniel</i> and <abbr title='Saint'>St.</abbr> <i>John</i>, and +all the Affairs of the terrestrial World. <i>Daniel</i> +brings in this Kingdom of Christ, in the Conclusion +of two or three Visions; but <abbr title='Saint'>St.</abbr> <i>John</i> hath +interwoven it every where with his Prophecies, +from first to last: And you may as well open a +Lock without a Key, as interpret the <i>Apocalypse</i> +without the <i>Millennium</i>. But after these two +great Witnesses, the one for the <i>Old Testament</i>, +the other for the <i>New</i>, we must look into the +rest of the sacred Writers; for tho’ every single +Author there, is an Oracle, yet the Concurrence +of Oracles is still a farther Demonstration, +and takes away all Remains of Doubt or +Incredulity.</p> +<div> + <span class='pageno' id='Page_228'>228</span> + <h3 class='c010'>CHAP. <abbr title='five'>V.</abbr></h3> +</div> +<p class='c011'><i>A View of other Places of Scripture concerning +the</i> Millennium <i>or future Kingdom of Christ. +In what Sense all the Prophets have borne +Testimony concerning it.</i></p> +<p class='c004'>The Wife of <i>Zebedee</i> came to our Saviour, +and begg’d of him, like a fond Mother, +that her two Sons might sit, one at his Right +Hand, the other at his Left, when he came into +his Kingdom, <i><abbr title='Matthew'>Matt.</abbr></i> <abbr title='twenty'>xx.</abbr> 21. Our Saviour does +not deny the Supposition, or general Ground of +her Request, that <i>he was to have a Kingdom</i>; +but tells her, the Honours of that Kingdom were +not then in his Disposal. He had not drunk +his Cup, nor been baptiz’d with his last Baptism; +which were Conditions, both to him and others, +of entring into that Kingdom. Yet, in another +place, (<i><abbr title='Matthew'>Matt.</abbr></i> <abbr title='nineteen'>xix.</abbr> 28.) our Saviour is so well +assur’d of his Interest and Authority there, by the +Good-will of his Father, that he promises to his +Disciples and Followers, that for the Losses they +should sustain here, upon his Account, and for the +Sake of his Gospel, they should receive there an +hundred-fold, and sit upon Thrones with him, +judging the Tribes of <i>Israel</i>. The Words are +these: <i>And Jesus said unto them, Verily I say +unto you, that ye which have followed me</i>, in +the Regeneration or Renovation, <i>when the Son +of Man shall sit in the Throne of his Glory, +ye also shall sit upon twelve Thrones, judging +<span class='pageno' id='Page_229'>229</span>the twelve Tribes of</i> Israel. These Thrones, in +all Reason, must be understood to be the same +with those, which we mention’d in the foregoing +Chapter out of <i>Daniel</i> <abbr title='seven'>vii.</abbr> 9. and <i>Apocal.</i> <abbr title='twenty'>xx.</abbr> 4. +and therefore mark the same Time, and the same +State. And seeing, in those Places, they plainly +signify the Millennial State, or the Kingdom of +Christ and of his Saints, they must here signify +the same, in this Promise of our Saviour to his +suffering Followers. And as to the Word <i>Palingenesia</i>, +which is here translated <i>Regeneration</i>, +’tis very well known, that both the <i>Greek</i> Philosophers, +and <i>Greek</i> Fathers, use that very Word +for the <i>Renovation of the World</i>; which is to +be, as we shall hereafter make appear, at or before +the Millennial State.</p> + +<p class='c005'>Our Saviour also, in his Divine Sermon upon +the Mount, makes this one of his <i>Beatitudes</i>, +<i>Blessed are the Meek, for they shall inherit +the Earth</i>: But <i>how</i>, I pray, or <i>where</i>, or +<i>when</i>, do the Meek inherit the Earth? Neither +at present, I am sure, nor in any past Ages. +’Tis the great ones of the World, ambitious +Princes and Tyrants, that slice the Earth amongst +them; and those that can flatter them best, or +serve them in their Interests or Pleasures, have +the next best Shares: But a meek, modest and +humble Spirit, is the most unqualified Person +that can be, for a Court, or a Camp; to scramble +for Preferment, or Plunder. Both he, and +his self denying Notions, are ridicul’d, as Things +of no Use, and proceeding from Meanness and +Poorness of Spirit. <i>David</i>, who was a Person +<span class='pageno' id='Page_230'>230</span>of an admirable Devotion, but of an unequal +Spirit; subject to great Dejections, as well as +Elevations of Mind; was so much affected with +the Prosperity of the Wicked in this World, +that he could scarce forbear charging Providence +with Injustice. You may see several Touches of +a repining Spirit in his <i>Psalms</i>, and in the <abbr title='seventy-third'>lxxiiid</abbr> +<i>Psalm</i>, compos’d upon that Subject, you have +both the Wound and the Cure. Now this Beatitude +pronounc’d here by our Saviour, was +spoken before by <i>David</i>, <i><abbr title='Psalms'>Psal.</abbr></i> <abbr title='thirty-seven'>xxxvii.</abbr> 11. the +same <i>David</i>, that was always so sensible of the +hard Usage of the Just in this Life. Our Saviour +also, and his Apostles, preach’d the Doctrine +of the Cross every where, and foretell the Sufferings +that shall attend the Righteous in this +World. Therefore neither <i>David</i>, nor our +Saviour, could understand this <i>Inheritance of +the Earth</i>, otherwise than of some future State, +or of a State yet to come. But as it must be +a future State, so it must be a terrestrial State; +for it could not be call’d the <i>Inheritance of the +Earth</i>, if it was not so. And ’tis to be a State +of <i>Peace</i>, as well as <i>Plenty</i>, according to the +Words of the <i>Psalmist</i>, <i>But the Meek shall inherit +the Earth, and shall delight themselves +in the abundance of Peace</i>. It follows therefore +from these Premisses, that both our Saviour, +and <i>David</i>, must understand some future +State of the Earth, wherein the <i>Meek</i> will +enjoy both Peace and Plenty; and this will +appear to be the future Kingdom of Christ, +when, upon a fuller Description, we shall +<span class='pageno' id='Page_231'>231</span>have given you the Marks and Characters of it.</p> + +<p class='c005'>In the mean time, why should we not suppose +this Earth, which the Meek are to inherit, to be +that <i>habitable Earth to come</i>, which <abbr title='Saint'>St.</abbr> <i>Paul</i> +mentions (<i><abbr title='Hebrews'>Heb.</abbr></i> <abbr title='two'>ii.</abbr> 6.) and represents as subject +to our Saviour in a peculiar Manner, at his Disposal, +and under his Government, as his Kingdom? +Why should not that Earth be the Subject +of this Beatitude, the promis’d Land, the Lot of +the Righteous? This I am sure of, that both this +Text and the former deserve our serious Thoughts; +and tho’ they do not expresly, and in Terms, +prove the future Kingdom of our Saviour, yet +upon the fairest Interpretations they imply such a +State. And it would be very uneasy to give a +satisfactory Account, either of the <i>Regeneration</i> +or <i>Renovation</i>, when our Saviour and his Disciples +shall sit upon Thrones; or of that <i>Earth</i> +which the <i>Meek shall inherit</i>: Or, lastly, of +that <i>habitable World</i>, which is peculiarly subject +to the Dominion of Jesus Christ, without supposing, +on this side Heaven, some other Reign of +Christ and his Saints, than what we see, or what +they enjoy, at present.</p> + +<p class='c005'>But to proceed in this Argument, it will be +necessary, as I told you, to set down some Notes +and Characters of the Reign of Christ and of his +Saints, whereby it may be distinguish’d from the +present State and present Kingdoms of the World: +And these Characters are chiefly three, <i>Justice</i>, +<i>Peace</i>, and <i>Divine Presence</i> or Conduct, which +uses to be called <i>Theocracy</i>. By these Characters +it is sufficiently distinguish’d from the Kingdoms +<span class='pageno' id='Page_232'>232</span>of this World; which are generally unjust in their +Titles or Exercise, stain’d with Blood, and so far +from being under a particular Divine Conduct, +that Human Passions and Human Vices are the +Springs that commonly give Motion to their greatest +Designs: But more particularly and restrainedly, +the Government of Christ is oppos’d to the +Kingdom and Government of Antichrist, whose +Characters arc diametrically opposite to these, +being <i>Injustice</i>, <i>Cruelty</i>, and <i>human or diabolical +Artifices</i>.</p> + +<p class='c005'>Upon this short View of the Kingdom of +Christ, let us make Enquiry after it amongst +the Prophets of the <i>Old Testament</i>; and we +shall find, upon Examination, that there is +scarce any of them, greater or lesser, but take +notice of this mystical Kingdom, either expresly, +or under the Types of <i>Israel</i>, <i>Sion</i>, <i>Jerusalem</i>, +and such-like. And therefore I am +apt to think, that when <abbr title='Saint'>St.</abbr> <i>Peter</i>, in his Sermon +to the <i>Jews</i>, <i>Acts</i> <abbr title='three'>iii.</abbr> says, all the holy +Prophets spoke of <i>the Restitution of all Things</i>, +he does not mean the Renovation of the World +separately from the Kingdom of Christ, but +complexly, as it may imply both. For there +are not many of the old Prophets that have +spoken of the Renovation of the <i>natural</i> +World, but a great many have spoken of the +Renovation of the <i>moral</i>, in the Kingdom of +Christ. These are <abbr title='Saint'>St.</abbr> <i>Peter</i>’s Words, <i>Acts</i> <abbr title='three'>iii.</abbr> +19, 20, 21. <i>Repent ye therefore, and be converted, +that your Sins may be blotted out, when +the Times of refreshing shall come from the Presence +<span class='pageno' id='Page_233'>233</span>of the Lord. And he shall send Jesus Christ +which before was preached unto you; whom the +Heavens must receive until the Times of RESTITUTION +OF ALL THINGS.</i> The Apostle +here mentions three Things, the <i>Times of refreshing</i>, +the <i>second coming</i> of our Saviour, and the +<i>Times of Restitution of all Things</i>: And to the +last of these he immediately subjoins, <i>which God +hath spoken by the Mouth of all his holy Prophets, +since the World began</i>. This <i>Restitution of all +Things</i>, I say, must not be understood abstractly +from the Reign of Christ, but as in Conjunction +with it; and in that Sense, and no other, it is +the general Subject of the Prophets.</p> + +<p class='c005'>To enter therefore into the Schools of the +Prophets, and enquire their Sense concerning this +Mystery, let us first address our selves to the Prophet +<i>Isaiah</i>, and the royal Prophet <i>David</i>; who +seem to have had many noble Thoughts or Inspirations +upon this Subject. <i>Isaiah</i>, in the <abbr title='sixty-fifth'>lxvth</abbr> +Chapter, from the <abbr title='seventeenth'>xviith</abbr> Verse to the End, treats +upon this Argument; and joins together the Renovation +of the natural and moral World, as +<abbr title='Saint'>St.</abbr> <i>Peter</i>, in the Place fore-mentioned, seems to +do: And accordingly the Prophet, having set +down several natural Characters of that State, as +Indolency and Joy, Longevity, Ease, and Plenty, +from <i><abbr title='verse'>ver.</abbr></i> 18. to the 24th, he there begins the +moral Characters of Divine Favour, and such a particular +Protection, that they are heard and answer’d +before they pray. And lastly, he represents it as a +State of universal Peace and Innocency, <i><abbr title='verse'>ver.</abbr></i> 23. +<i>The Wolf and the Lamb shall feed together</i>, &c.</p> + +<p class='c005'><span class='pageno' id='Page_234'>234</span>This last Character, which comprehends <i>Peace</i>, +<i>Justice</i> and <i>Innocency</i>, is more fully display’d by +the same Prophet, in the xith Chapter, where +he treats also of the Kingdom of Christ. Give +me leave to set down his Words, <abbr title='verse'>ver.</abbr> 4, 5, 6, +7, 8, 9. <i>But with Righteousness shall he judge +the Poor, and reprove with Equity, for the Meek +of the Earth: and he shall smite the Earth with +the Rod of his Mouth, and with the Breath of +his Lips shall he slay the Wicked. And Righteousness +shall be the Girdle of his Loins, and Faithfulness +the Girdle of his Reins. The Wolf also +shall dwell with the Lamb, and the Leopard shall +lie down with the Kid; and the Calf and the +young Lyon, and the Fatling together, and a little +Child shall lead them. And the Cow and the +Bear shall feed, and their young Ones shall lie +down together; and the Lyon shall eat Straw like +the Ox. And the sucking Child shall play on the +Hole of the Asp, and the weaned Child shall put +his Hand on the Cockatrice-Den. They shall not +hurt nor destroy in all my holy Mountain; for the +Earth shall be full of the Knowledge of the Lord, +as the Waters cover the Sea.</i> Thus far the Prophet. +Now if we join this to what we noted before, +from his <abbr title='sixty-fifth'>lxvth</abbr> Chapter, concerning the same State, +’twill be impossible to understand it of any Order +of Things, that is now, or hath been hitherto in the +World; And consequently it must be the Idea of +some State to come, and particularly of that which +we call the future Kingdom of Christ.</p> + +<p class='c005'>The same pacifick Temper, Innocency and +Justice, are celebrated by this Prophet, when +<span class='pageno' id='Page_235'>235</span>the <i>Mountain of the Lord shall be established in +the Top of the Mountains</i>, <abbr title='chapter'>Chap.</abbr> <abbr title='two'>ii.</abbr> 2, 4. <i>And +he shall judge amongst the Nations, and shall rebuke +many People; and they shall beat their +Swords into Plow-shares, and their Spears into +Pruning-hooks. Nation shall not lift up Sword +against Nation, neither shall they learn War any +more.</i> And as to Righteousness, he says, in the +<abbr title='twenty-third'>xxiiid</abbr> Chapter, <i>Behold a King shall reign in Righteousness, +and Princes shall rule in Judgment</i>, &c. +These Places, I know, usually are apply’d to the +first coming of our Saviour; the Peaceableness +of his Doctrine, and the Propagation of it thro’ +all the World. I willingly allow this to be a +true Sense, so far as it will go: But ’tis one thing +to be a true Sense to such a Degree, and another +thing to be the final Sense and Accomplishment +of a Prophecy. The Affairs of the first and second +coming of our Saviour are often mingled +together in the Prophecies of the <i>Old Testament</i>; +but in that Mixture there are some Characters +whereby you may distinguish what belongs +to his first, and what to his second +coming; what to the Time when he came +to suffer, and what to the Time when he shall +come to reign. For Instance, in these Prophecies +recited, though there are many Things +very applicable to his first coming, yet that +<i>Regality</i> which is often spoken of, and that +universal Peace and Innocency that will accompany +it, cannot be verified of his coming in +the Flesh, seeing it is plain, that in his State +of Humiliation he did not come as a King, to +<span class='pageno' id='Page_236'>236</span>rule over the Nations of the Earth, (<i><abbr title='Matthew'>Matt.</abbr></i> <abbr title='twenty'>xx.</abbr> 21. +<i>Luke</i> <abbr title='twenty-three'>xxiii.</abbr> 42.) And he says himself expresly, +<i>That his Kingdom is not of this World</i>, John <abbr title='eighteen'>xviii.</abbr> +36. And the Prayer of <i>Salome</i>, and of the good +Thief upon the Cross, suppose it not then present, +but to come. Then as to the Establishment +of <i>Peace</i> in his Kingdom, it does not at all appear +to me that there is more Peace in the World +now, than there was before our Saviour came +into it; or that the Christian Parts of the World +are more peaceable than the Unchristian. Therefore +these great Promises of a <i>pacifick Kingdom</i>, +which are express’d in Terms as high and emphatical +as can be imagin’d, must belong to some +other Days, and some other Ages, than what we +have seen hitherto.</p> + +<p class='c005'>You’ll say, it may be, ’Tis not the Fault of the +Gospel that the World is not peaceable, but of +those that profess it, and do not practice it. This +is true, but it does not answer the Prophecy; for +that makes no Exception, and by such a Reserve +as this, you may elude any Prophecy. So the +<i>Jews</i> say, their <i>Messiah</i> defers his coming beyond +the Time appointed by Prophecy, because +of their Sins; but we do not allow this for a +good Reason. The <i>Israelites</i> had their promised +<i>Canaan</i>, tho’ they had render’d themselves unworthy +of it; and by this Method of interpreting +Prophecies, all the Happiness and Glory promised +in the Millennial Kingdom of Christ may come +to nothing, upon a pretended Forfeiture. Threatnings +indeed may have a tacit Condition; +God may be better than his Word, and, upon +<span class='pageno' id='Page_237'>237</span>Repentance, divert his Judgments; but he cannot +be worse than his Word, or fail of Performance, +when, without any Condition express’d, he promises +or prophecies good Things to come: This +would destroy all Assurance of Hope or Faith. +Lastly, this Prophecy concerning pacifick Times +or a <i>pacifick Kingdom</i>, is in the lxvth Chapter of +<i>Isaiah</i>, subjoin’d to the <i>Renovation of the Heavens +and the Earth</i>, and several Marks of a Change in +the natural World; which Things we know did +not come to pass at the first coming of our Saviour; +there was no Change of Nature then, nor has been +ever since: And therefore this happy Change, both +in the natural and moral World, is yet to come.</p> + +<p class='c005'>But, as we said before, we do not speak this +exclusively of the first coming of our Saviour, as +to other Parts of these Prophecies; for no doubt +that was one great Design of them. And in the +Prophecies of the Old Testament, there are often +three Gradations, or gradual Accomplishments; +the first, in some King of <i>Israel</i>, or some Person +or Affair relating to <i>Israel</i>, as National +only: The second, in the Messiah at his first +coming: And the last, in the Messiah, and his +Kingdom at his second coming. And that which +we affirm and contend for, is, that the Prophecies +fore-mentioned have not a final and total Accomplishment, +either in the Nation of the <i>Jews</i>, or +at the first coming of our Saviour; and this we +abide by.</p> + +<p class='c005'>The next Prophet that we mention’d as a +Witness of the future Kingdom of Christ, is +<i>David</i>; who, in his <i>Psalms</i>, seems to be pleas’d +<span class='pageno' id='Page_238'>238</span>with this Subject above all others: And when he +is most exalted in his Thoughts and prophetical +Raptures, the Spirit carries him into the Kingdom +of the Messiah, to contemplate its Glory, +to sing Praises to its King, and triumph over his +Enemies, <i><abbr title='Psalms'>Psal.</abbr></i> <abbr title='sixty-eight'>lxviii.</abbr> <i>Let God arise, let his +Enemies be scattered; Let them also that hate +him flee before him: As Smoak is driven away, +so drive them away; at Wax melteth before the +Fire, so let the Wicked perish at the Presence of +God: But let the Righteous be glad</i>, &c. The +plain Ground he goes upon in this <i>Psalm</i>, is the +Deliverance out of <i>Ægypt</i>, and bringing the +<i>Israelites</i> into the Land of <i>Canaan</i>; but when +he is once upon the Wing, he soars to an higher +Pitch (<i><abbr title='verse'>ver.</abbr></i> 18.) from the Type to the Antitype; +to the Days of the Messiah, the Ascension of +our Saviour; and, at length, to his Kingdom +and Dominion over all the Earth, <i><abbr title='verse'>ver.</abbr></i> 32, <i>&c.</i> +The <abbr title='forty-fifth'>xlvth</abbr> <i>Psalm</i> is an <i>Epithalamium</i> to Christ +and the Church, or to the <i>Lamb</i> and his <i>Spouse</i>. +And when that will be, and in what State, we +may learn from <abbr title='Saint'>St.</abbr> <i>John</i>, <i><abbr title='Apocalypse'>Apoc.</abbr></i>, <abbr title='nineteen'>xix.</abbr> 7, 8. and +<i><abbr title='chapter'>chap.</abbr></i> <abbr title='nineteen'>xix.</abbr> 2, 9. Namely, after the Destruction +of <i>Babylon</i>, in the <i>New Jerusalem</i>’s Glory. +The Words and Matter of the two Prophets, +answer to one another. Here, in this <i>Psalm</i>, +there is a Fight and Victory celebrated as well +as a Marriage; and so there is in that xixth +Chapter of Saint <i>John</i>. Here the Prophet +says, <i>Gird thy Sword upon thy Thigh, O most +Mighty, with thy Glory and thy Majesty. +And in thy Majesty ride prosperously because of +<span class='pageno' id='Page_239'>239</span>Truth and Meekness and Righteousness; and thy +right Hand shall teach thee terrible Things. Thy +Throne, O God, is for ever and ever: The Scepter +of thy Kingdom is a right Scepter</i>, &c. <i><abbr title='Psalms'>Psal.</abbr></i> <abbr title='forty-five'>xlv.</abbr> +3, 4, 6. There <abbr title='Saint'>St.</abbr> <i>John</i> says, having describ’d +a Conqueror on a white Horse, <i>Out of his Mouth +goeth a sharp Sword, that with it he should smite +the Nations, and he shall rule them with a Rod +of Iron; and he treadeth the Wine-press of the +Fierceness and Wrath of Almighty God: And he +hath on his Vesture, and on his Thigh a Name +written, KING of KINGS, and LORD +of LORDS</i>, <abbr title='Apocalypse'>Apoc.</abbr> <abbr title='nineteen'>xix.</abbr> 15, 16. This is the same +glorious Conqueror and Bridegroom in both Places; +and this Victory is not gain’d, nor these Nuptials +compleated, till the second Coming of our Saviour.</p> + +<p class='c005'>In many other <i>Psalms</i> there are Reflections +upon this happy Kingdom, and the Triumph +of Christ over his Enemies, as <i><abbr title='Psalms'>Psal.</abbr></i> <abbr title='two'>ii.</abbr> +<i><abbr title='Psalms'>Psal.</abbr></i> <abbr title='nine'>ix.</abbr> <i><abbr title='Psalms'>Psal.</abbr></i> <abbr title='twenty-one'>xxi.</abbr> and <abbr title='twenty-four'>xxiv.</abbr> and <abbr title='forty-seven'>xlvii.</abbr> and +<abbr title='eighty-five'>lxxxv.</abbr> and <abbr title='a hundred and ten'>cx.</abbr> and others. In these, and such-like +<i>Psalms</i>, there are Lineaments and Colours of a +fairer State than any we have yet seen upon Earth. +Not but that in their first Instances and Grounds +they may sometimes respect the State of <i>Israel</i>, +or the Evangelical State; but the Eye of the Prophet +goes farther; this does not terminate his +Sight: His Divine Enthusiasm reaches into another +World; a World of <i>Peace</i>, and <i>Justice</i>, and <i>Holiness</i>; +of Joy, and Victory, and Triumph over +all the Wicked; and consequently such a World, +as neither we nor our Fathers, have yet seen. +This is an Account of two Prophets <i>David</i>, +<span class='pageno' id='Page_240'>240</span>and <i>Isaiah</i>; and of what they have more openly +declar’d concerning the future Kingdom of +Christ. But to verify <abbr title='Saint'>St.</abbr> <i>Peter</i>’s Words, in +that fore-mention’d Place, <i>Acts</i> <abbr title='three'>iii.</abbr> 21. <i>viz.</i> +That all of the <i>Holy Prophets since the World +began</i>, have spoken of the Restauration of all +Things at the second coming of Christ. I say, +to verify this Assertion of <abbr title='Saint'>St.</abbr> <i>Peter</i>, we must +suppose, that, where the Prophets speak of the +Restauration and future Glory of <i>Judah</i> and +<i>Jerusalem</i>, they do, under those Types, represent +to us the Glory and Happiness of the +Church in the future Kingdom of Christ: +And most of the Prophets, in this Sense, and +under these Forms, have spoken of this Kingdom; +in foretelling the Restauration of <i>Jerusalem</i> +and <i>Sion</i>; and happy Days, Peace, Plenty, +and Prosperity to the People of <i>Israel</i>.</p> + +<p class='c005'>Most of the Prophets, I say, from <i>Moses</i> to +<i>Malachi</i>, have spoken of this <i>Restauration</i>. <i>Moses</i>, +in the <abbr title='thirtieth'>xxxth</abbr> of <i><abbr title='Deuteronomy'>Deut.</abbr></i> <abbr title='verse'>ver.</abbr> 4, 5, 9. <i>David</i> also +in many of those <i>Psalms</i> we have cited: <i>Isaiah</i>, +besides the Places fore-mentioned, treats amply +of this Subject, <i><abbr title='chapter'>chap.</abbr></i> <abbr title='fifty-one'>li.</abbr> and in several other +Places. So likewise the Prophets <i>Ezekiel</i>, +<i>Daniel</i>, <i>Hosea</i>, <i>Joel</i>, <i>Amos</i>, <i>Obadiah</i>, <i>Micah</i>, +<i>Zephaniah</i>, <i>Haggai</i>, <i>Zachary</i>, <i>Malachi</i>: +All these have, either expresly, or under the +Types of <i>Jerusalem</i> and <i>Sion</i>, foretold happy +<span class='pageno' id='Page_241'>241</span>Days, and a glorious Triumph to the Church of +God. And seeing in the New Testament, and +in the Prophecies of <abbr title='Saint'>St.</abbr> <i>John</i>, the Christian +Church is still represented, as under Persecution +and Distress, till the Fall of Anti-christ, and +the millennial Kingdom; ’tis then, and not +till then, that we must expect the full Accomplishment +of these Prophecies; the <i>Restauration</i> +that <abbr title='Saint'>St.</abbr> <i>Peter</i> says was spoken of, by <i>all the +Prophets</i>; and the <i>Mystery</i>, which <abbr title='Saint'>St.</abbr> <i>John</i> says +(<i><abbr title='Apocalypse'>Apoc.</abbr></i> <abbr title='ten'>x.</abbr> 7.) was <i>declared by his Servants the +Prophets, and</i> would be finish’d under the <i>seventh +Trumpet</i>, which ushers in the Kingdom +of Christ.</p> + +<p class='c005'>It would be too long to examine all these Places +in the Prophets, which you may consult at +Leisure. However, it cannot seem strange that +<i>Jerusalem</i> should be us’d in a typical or allegorical +Sense, seeing we often find such Applications +of it in the New Testament; as <i><abbr title='Galatians'>Gal.</abbr></i> <abbr title='four'>iv.</abbr> 26. +<i><abbr title='Hebrews'>Heb.</abbr></i> <abbr title='twelve'>xii.</abbr> 22. <i><abbr title='Apocalypse'>Apoc.</abbr></i> <abbr title='three'>iii.</abbr> 12. And ’tis very natural +that <i>Jerusalem restor’d</i>, should signify the same +thing as <i>new Jerusalem</i>; and therefore that <abbr title='Saint'>St.</abbr> +<i>John</i>, by his <i>new Jerusalem</i>, intended the same +thing, or the same State, that the antient Prophets +did by their Restauration of <i>Jerusalem</i>. +And it neither can be understood in a literal +Sense, which, I believe, you will not contend +for, they must both be interpreted of the future +Happiness and Glory of the Church in the +Kingdom of Christ.</p> + +<p class='c005'>But to conclude this Point wholly as to Scripture; +if we make Reflection upon all the Passages +alledged in this and the foregoing Chapter, +<span class='pageno' id='Page_242'>242</span>whether out of the Old or New Testament, we +must at least acknowledge thus much, that +there are happy Days, at one time or other: +Days of Peace and Righteousness; of Joy and +Triumph, of external Prosperity, and internal +Sanctity; when Virtue and Innocency shall be +in the Throne, and Vice and vicious Men out of +Power or Credit. That there are such happy Days +prophesied of in Scripture, and promised to the +Church of God. Whether you call this the +<i>Reign of Christ</i> and of his Saints or by any other +Name, it is not material at present to determine; +let the Title be what you will, as to +the Substance it cannot be denied to be a general +Doctrine of prophetical Scripture. And +we must not imagine, that the Prophets wrote +like the Poets; feigned an Idea of a romantick +State, that never was, nor ever will be, +only to please their own Fancies, or the credulous +People. Neither is it the State of Heaven +and eternal Life that is here meant or intended: +For, besides that they had little or +no Light concerning those Notions, in the +Old Testament, the Prophets generally, in +their Description of this Happiness, either express +the Earth, or at least give plain Marks +of a terrestrial State. Wherefore, the only +Question that remains, is this, <i>Whether</i> these +happy Days are past already, or to come? +Whether this blessed State of the Church is +behind us, or before us? Whether our Predecessors +have enjoyed it, or our Posterity is to +expect it? For we are very sure that it is not +present. The World is full of Wars, and Rumours +<span class='pageno' id='Page_243'>243</span>of Wars; of Vice and Knavery, of Oppression +and Persecution: and these are things +directly contrary to the Genius and Characters +of the State which we look after.</p> + +<p class='c005'>And if we look for it in Times past, we can +go no farther back than the beginning of Christianity. +For <abbr title='Saint'>St.</abbr> <i>John</i>, the last of the Apostles, +prophesied of these Times, as to come; and +plac’d them at the End of his System of Prophecies; +whereby one might conclude, that they are +not only within the Compass of the Christian +Ages, but far advanc’d into them. But however, +not to insist upon that at present, where will you +find a thousand Years, from the Birth of Christianity +to this present Age, that deserves the +Name, or answers to the Characters of this <i>pure</i> +and <i>pacifick</i> State of the Church? The first Ages +of Christianity, as they were the most pure, so +likewise were they the least peaceable; continually, +more or less, under the Persecution of the +Heathen Emperors; and so far from being the +Reign and Empire of Christ and his Saints over +the Nations, that Christians were then, every +where, in Subjection or Slavery; a poor, feeble, +helpless People, thrust into Prisons, or thrown +to the Lions, at the Pleasure of their Princes or +Rulers. ’Tis true, when the Empire became +Christian under <i>Constantine</i>, in the fourth Century, +there was, for a time, Peace and Prosperity +in the Church, and a good Degree of Purity +and Piety; but that Peace was soon disturb’d, +and that Piety soon corrupted. The +growing Pride and Ambition of the Ecclesiasticks, +and their easiness to admit or introduce +<span class='pageno' id='Page_244'>244</span>superstitious Practices, destroy’d the Purity +of the Church. And as to the Peace of +it, their Contests about Opinions and Doctrines, +tore the Christians themselves into +Pieces; and, soon after, an Inundation of +barbarous People fell into Christendom, and +put it all into Flames and Confusion. After +this Eruption of the <i>Northern</i> Nations, <i>Mahometanism</i> +rose in the <i>East</i>; and swarms of +<i>Saracens</i>, like Armies of Locusts, invaded, +conquer’d, and planted their Religion in several +Parts of the <i>Roman</i> Empire, and of the +Christianiz’d World. And can we call such +Times the Reign of Christ, or the Imprisonment +of Satan? In the following Ages, the +<i>Turks</i> overran the <i>Eastern</i> Empire and the +<i>Greek</i> Church, and still hold that miserable +People in Slavery. Providence seems to have +so order’d Affairs, that the Christian World +should be never without a WOE upon it, +lest it should fancy it self already in those +happy Days of Peace and Prosperity, which +are reserv’d for future Times. Lastly, whosoever +is sensible of the Corruptions and Persecutions +of the Church of <i>Rome</i>, since she +came to her Greatness; whosoever allows her +to be <i>Mystical Babylon</i>, which must fall before +the Kingdom of Christ comes on, will +think that Kingdom duly plac’d by <abbr title='Saint'>St.</abbr> <i>John</i> +at the End of his Prophecies, concerning the +Christian Church; and that there still <i>remains, +according</i> to the Words of <abbr title='Saint'>St.</abbr> <i>Paul</i>, +(<abbr title='Hebrews'>Heb.</abbr> <abbr title='four'>iv.</abbr> 9.) <i>a Sabbatism to the People of +God</i>.</p> +<div> + <span class='pageno' id='Page_245'>245</span> + <h3 class='c010'><span class='sc'>Chap. <abbr title='four'>IV.</abbr></span></h3> +</div> +<p class='c011'><i>The Sense and Testimony of the Primitive Church +concerning the</i> Millennium, <i>or future Kingdom +of Christ; from the Times of the Apostles +to the</i> Nicene <i>Council. The second Proposition +laid down. When, by what Means, +and for what Reasons, that Doctrine was +afterwards neglected or discountenanc’d.</i></p> +<p class='c004'>You have heard the Voice of the <i>Prophets</i> +and <i>Apostles</i>, declaring the future Kingdom +of Christ: Next to these, the <i>Primitive +Fathers</i> are accounted of good Authority; let +us therefore now enquire into their Sense concerning +this Doctrine, that we may give Satisfaction +to all Parties; and both those that are +guided by Scripture alone, and those that have +a Veneration for Antiquity, may find Proofs +suitable to their Inclinations and Judgment.</p> + +<p class='c005'>And to make few Words of it, we will lay +down this Conclusion; <i>That the millennial +Kingdom of Christ was the general Doctrine +of the Primitive Church, from the Times of +the Apostles to the</i> Nicene <i>Council</i>, inclusively. +<abbr title='Saint'>St.</abbr> <i>John</i> out-liv’d all the rest of the Apostles, +and towards the latter end of his Life, being +banish’d into the Isle of <i>Pathmos</i>, he wrote his +<i>Apocalypse</i>; wherein he hath given us a more +full and distinct Account of the millennial Kingdom +of Christ, than any of the Prophets or Apostles +before him. <i>Papias</i>, Bishop of <i>Hierapolis</i>, +and Martyr, one of <abbr title='Saint'>St.</abbr> <i>John</i>’s Auditors, as <i>Ireneus</i> +testifies, <i>Iren. Lib 5. <abbr class='spell'>c.</abbr> 33.</i> taught the same +<span class='pageno' id='Page_246'>246</span>Doctrine after <abbr title='Saint'>St.</abbr> <i>John</i>. He was the familiar +Friend of <i>Polycarp</i>, another of <abbr title='Saint'>St.</abbr> <i>John</i>’s Disciples; +and either from him, or immediately +from <abbr title='Saint'>St.</abbr> <i>John</i>’s Mouth, he might receive this +Doctrine. That he taught it in the Church, is +agreed on by all Hands; both by those that are +his Followers, as <i>Irenæus</i>; and those that are +not Well-wishers to this Doctrine, as <i>Eusebius</i> +and <i>Jerome</i>.</p> + +<p class='c005'>There is also another Channel wherein this +Doctrine is traditionally deriv’d from <abbr title='Saint'>St.</abbr> <i>John</i>, +namely, by the Clergy of <i>Asia</i>; as <i>Irenæus</i> +tells us in the same Chapter. For, arguing the +Point, he shews that the Blessing promis’d to +<i>Jacob</i> from his Father <i>Isaac</i>, was not made +good to him in this Life, and therefore he says, +<i>without doubt those Words had a farther Aim +and Prospect upon the Times of the Kingdom:</i> +(so they us’d to call the millennial State) <i>when +the Just rising from the Dead, shall reign; and +when Nature renew’d and set at Liberty, shall +yield Plenty and Abundance of all things; being +blest with the Dew of Heaven, and a great +Fertility of the Earth according as has been +related by those Ecclesiaticks or Clergy, who saw +S.</i> John, <i>the Disciple of Christ; and heard of him +WHAT OUR LORD HAD TAUGHT +CONCERNING THOSE TIMES</i>. This +you see, goes to the Fountain Head: The Christian +Clergy receive it from <abbr title='Saint'>St.</abbr> <i>John</i>, and <abbr title='Saint'>St.</abbr> +<i>John</i> relates it from the Mouth of our Saviour.</p> + +<p class='c005'>So much for the original Authority of this +Doctrine, as a Tradition; that it was from +<abbr title='Saint'>St.</abbr> <i>John</i>, and by him from Christ. And as to +<span class='pageno' id='Page_247'>247</span>the Propagation and prevailing of it in the Primitive +Church, we can bring a Witness beyond +all exception, <i>Justin Martyr</i>, cotemporary +with <i>Irenæus</i>, and his Senior. He says, <i>that +himself, and all the Orthodox Christians of his +Time, did acknowledge the Resurrection of the +Flesh</i> (suppose the first Resurrection) <i>and a +thousand Years reign in</i> Jerusalem <i>restor’d</i>, or in the +new Jerusalem, <i>Dial. with</i> Tryphon <i>the Jew</i>. +<i>According as the Prophets</i> Ezekiel, <i>and</i> Isaiah, +<i>and others, attest with common Consent</i>. As +<abbr title='Saint'>St.</abbr> <i>Peter</i> had said before, <i>Acts</i> <abbr title='three'>iii.</abbr> 21. <i>That all +the Prophets had spoken of it.</i> Then he quotes +the <abbr title='sixty-fifth'>lxvth</abbr> <i>Chapter</i> of <i>Isaiah</i>, which is a Bulwark +for this Doctrine, that never can be broken. +And to shew the <i>Jew</i>, with whom he had +this Discourse, that it was the Sense of our +Prophets, as well as of theirs, he tells him, +that <i>a certain Man amongst us Christians, by +Name</i> John, <i>one of the Apostles of Christ, in a +Revelation made to him did prophesy, that the +faithful Believers in Christ should live a thousand +Years in the</i> New Jerusalem; <i>and after +that should be the general Resurrection and Day +of Judgment</i>. Thus you have the Thoughts +and Sentiments of <i>Justin Martyr</i>, as to himself; +as to all the reputed Orthodox of his +Time; as to the Sense of the Prophets in the +Old Testament, and as to the Sense of <abbr title='Saint'>St.</abbr> <i>John</i> +in the <i>Apocalypse</i>; all conspiring in Confirmation +of the millennary Doctrine.</p> + +<p class='c005'>To these three Witnesses, <i>Papias</i>, <i>Irenæus</i> +and <i>Justin Martyr</i>, we may add two more +within the second Age of the Church; <i>Melito</i>, +<span class='pageno' id='Page_248'>248</span>Bishop of <i>Sardis</i>, and <abbr title='Saint'>St.</abbr> <i>Barnabas</i>, or whosoever +was the Author of the Epistle under his +Name. This <i>Melito</i>, by some, is thought +to be the Angel of the Church of <i>Sardis</i>, to +whom <abbr title='Saint'>St.</abbr> <i>John</i> directs the Epistle to that +Church, <i><abbr title='Apocalypse'>Apoc.</abbr></i> <abbr title='three'>iii.</abbr> 1. but I do not take him +to be so ancient; however, he was Bishop of +that Place, at least in the second Century, +and a Person of great Sanctity and Learning: +He wrote many Books, as you may see in +<abbr title='Saint'>St.</abbr> <i>Jerome</i>; and, as he notes out of <i>Tertullian</i>, +<i>was by most Christians reputed a Prophet</i> +(<i>De Script. Eccles. Dogm. Eccl.</i> <abbr class='spell'>c.</abbr> <abbr title='fifty-five'>lv.</abbr>) +He was also a declar’d <i>Millennary</i>, and is recorded +as such, both by <i>Jerome</i> and <i>Gennadius</i>. +As to the Epistle of <i>Barnabas</i>, which +we mention’d, it must be very ancient, whosoever +is the Author of it, and before the third +Century; seeing it is often cited by <i>Clemens +Alexandrinus</i>, who was himself within the +second Century: The Genius of it is very +much <i>Millennarian</i>, in the Interpretation of the +<i>Sabbath</i>, the <i>promis’d Land</i>, a <i>Day</i> for a <i>thousand +Years</i>, and concerning the <i>Renovation of +the World</i>. In all which, he follows the Footsteps +of the Orthodox of those Times; that is, +of the <i>Millennarians</i>.</p> + +<p class='c005'>So much for the first and second Centuries +of the Church. By which short Account it +appears, that the millennary Doctrine was <i>Orthodox</i> +and <i>Catholick</i> in those early Days; for +these Authors do not set it down as a private +Opinion of their own, but as a <i>Christian Doctrine</i>, +or an <i>Apostolical Tradition</i>. ’Tis remarkable +<span class='pageno' id='Page_249'>249</span>what <i>Papias</i> says of himself, and +his way of Learning, in his Book call’d, <i>The +Explanation of the Words of the Lord</i>, as +<abbr title='Saint'>St.</abbr> <i>Jerome</i> gives an Account of it: (<i>De +Script. Eccles.</i>) He says in his Preface, <i>He did +not follow various Opinions, but had the Apostles +for his Authors: And that he consider’d +what</i> Andrew, <i>and what</i> Peter <i>said; +what</i> Philip, <i>what</i> Thomas, <i>and other Disciples +of the Lord; as also what</i> Aristion, +<i>and</i> John <i>the Senior, Disciples of the Lord, +what they spoke. And that he did not profit +so much by reading Books, as by the living +Voice of these Persons, which resounded +from them to that Day.</i> This hath very much +the Air of Truth and Sincerity, and of a Man +that, in good earnest, sought after the Christian +Doctrine, from those that were the most +authentick Teachers of it. I know <i>Eusebius</i>, +in his <i>Ecclesiastical History</i>, gives a double +Character of this <i>Papias</i>; in one Place he calls +him, <i>A very eloquent Man in all Things, and +skilful in Scripture</i>; and in another, he makes +him a Man of a <i>small Understanding</i>, (<i>Vid.</i> Hieron. +<i>Epist.</i> 28. <i>ad</i> Lucinium.) But what Reason +there is to suspect <i>Eusebius</i> of Partiality in +this Point of the <i>Millennium</i>, we shall make appear +hereafter. However, we do not depend +upon the Learning of <i>Papias</i>, or the Depth of +his Understanding; allow him but to be an honest +Man and a fair Witness, and ’tis all we +desire. And we have little reason to question +his Testimony in this Point, seeing it is back’d +by others of good Credit; and all because +<span class='pageno' id='Page_250'>250</span>there is no Counter-Evidence, nor any Witness +that appears against him: For there is +not extant, either the Writing, Name, or +Memory, of any Person that contested this +Doctrine in the first or second Century: I say, +that call’d in question this millennary Doctrine, +propos’d after a Christian Manner, unless such +Hereticks as denied the Resurrection wholly, +or such Christians as deny’d the Divine Authority +of the <i>Apocalypse</i>.</p> + +<p class='c005'>We proceed now to the third Century; +where you find <i>Tertullian</i>, <i>Origen</i>, <i>Victorinus</i>, +Bishop and Martyr; <i>Nepos Ægyptius</i>, <i>Cyprian</i>, +and, at the End of it, <i>Lactantius</i>; all +openly professing, or implicitly favouring, the +millennary Doctrine. We do not mention +<i>Clemens Alexandrinus</i>, contemporary with +<i>Tertullian</i>, because he hath not any thing, +that I know of, expresly either for, or against +the <i>Millennium</i>: But he takes notice that the +<i>Seventh Day</i> hath been accounted <i>Sacred</i>, both +by the <i>Hebrews</i> and <i>Greeks</i>, because of the +<i>Revolution</i> of the <i>World</i>, and the <i>Renovation +of all Things</i>. And giving this as a Reason +why they kept that Day <i>holy</i>, seeing there is +not a Revolution of the World, every seven +Days, it can be in no other Sense than as the +<i>Seventh Day</i> represents the <i>seventh Millennary</i>, +in which the Renovation of the World and the +Kingdom of Christ, is to be. As to <i>Tertullian</i>, +<abbr title='Saint'>St.</abbr> <i>Jerome</i> reckons him, in the first place, amongst +the <i>Latin Millennaries</i>. And tho’ his +Book, about the <i>Hope</i> of the <i>Faithful</i>, as also +that about <i>Paradise</i>, which should have given +<span class='pageno' id='Page_251'>251</span>us the greatest Light in this Affair, be both +lost or suppress’d; yet there are sufficient Indications +of his millennary Opinion in his Tracts +against <i>Marcion</i>, and against <i>Hermogenes</i>. +<abbr title='Saint'>St.</abbr> <i>Cyprian</i> was <i>Tertullian</i>’s Admirer, and inclines +to the same Opinion, so far as one can +judge, in this particular; for his Period of +<i>six thousand Years</i>, and making the <i>seventh +Millennary</i> the consummation of all, is wholly +according to the Analogy of the millennary +Doctrine. As to the two Bishops, <i>Victorinus</i> +and <i>Nepos</i>, <abbr title='Saint'>St.</abbr> <i>Jerome</i> vouches for them: +The Writings of the one are lost, and of the +other so chang’d, that the Sense of the Author +does not appear there now. But <i>Lactantius</i>, +whom we nam’d in the last Place, does openly +and profusely teach this Doctrine, in his +<i>Divine Institutions</i>, (Book <abbr title='seven'>vii.</abbr>) and with the +same Assurance that he does other Parts of the +Christian Doctrine; for he concludes thus, +speaking of the <i>Millennium</i>, <i>This is the Doctrine +of the holy Prophets, which we Christians +follow; this is our Wisdom</i>, &c. Yet he acknowledges +there, that it was kept as a Mystery +or Secret amongst the Christians, lest +the Heathens should make any perverse or +odious Interpretation of it. And for the same +or like Reason, I believe, the Book of the +<i>Apocalypse</i> was kept out of the Hands of the +Vulgar for some time, and not read publickly, +lest it should be found to have spoken too openly +of the Fate of the <i>Roman</i> Empire, or of this +millennial State.</p> + +<p class='c005'>So much for the first, second, and third +<span class='pageno' id='Page_252'>252</span>Centuries of the Church: But by our Conclusion, +we engag’d to make out this Proof as +far as the <i>Nicene Council</i>, inclusively. The <i>Nicene +Council</i> was about the Year of Christ 325. +and we may reasonably suppose <i>Lactantius</i> was +then living; at least he came within the Time of +<i>Constantine</i>’s Empire. But however, the Fathers +of that Council are themselves our Witnesses in +this Point; for in their <i>Ecclesiastical Forms</i> or +<i>Constitutions</i>, in the Chapter <i>about the Providence +of God</i>, and <i>about the World</i>, they speak +thus: <i>The World was made meaner, or less perfect, +providentially; for God foresaw that Man +would Sin: Wherefore we expect new Heavens +and a new Earth, according to the holy Scriptures, +at the Appearance and Kingdom of the great +God, and our Saviour Jesus Christ.</i> And then, +as <i>Daniel</i> says (<abbr title='chapter'>chap.</abbr> <abbr title='seven'>vii.</abbr> 18.) <i>The Saints of +the most High shall take the Kingdom, and +the Earth shall be pure, holy, the Land of the +Living, not of the Dead.</i> <i>Which</i> David <i>foreseeing +by the Eye of Faith</i>, cries out, (<i><abbr title='Psalms'>Psal.</abbr></i> <abbr title='twenty-seven'>xxvii.</abbr> +13.) <i>I believe to see the good Things of the +Lord, in the Land of the Living. Our Saviour +says, happy are the Meek, for they shall inherit +the Earth</i>, <abbr title='Matthew'>Mat.</abbr> <abbr title='five'>v.</abbr> 5. <i>And the Prophet</i> +Isaiah <i>says</i>, (<abbr title='chapter'>Chap.</abbr> <abbr title='twenty-six'>xxvi.</abbr> 6.) <i>the Feet of the meek +and lowly shall tread upon it</i>. So you see, according +to the Judgment of these Fathers, there +will be a Kingdom of Christ upon Earth; and +moreover, that it will be in the <i>new Heavens</i> +and the <i>new Earth</i>: And, in both these +Points, they cite the Prophets, and our Saviour +in Confirmation of them.</p> + +<p class='c005'><span class='pageno' id='Page_253'>253</span>Thus we have discharg’d our Promise, and +given you an account of the Doctrine of the +<i>Millennium</i>, or future Kingdom of Christ, +throughout the three first Ages of the Church, +before any considerable Corruptions were +crept into the Christian Religion. And those +Authorities of single and successive Fathers, +we have seal’d up all together, with the Declaration +of the <i>Nicene</i> Fathers, in a Body. Those +that think Tradition a Rule of Faith, or a +considerable Motive to it, will find it hard +to turn off the Force of these Testimonies: +And those that do not go so far, but yet have +a Reverence for Antiquity and the Primitive +Church, will not easily produce better Authorities, +more early, more numerous, or more +uncontradicted, for any Article that is not +fundamental: Yet these are but Seconds to +the Prophets and Apostles, who are truly the +Principals in this Cause. I will leave them +all together, to be examin’d and weigh’d by the +impartial Reader. And because they seem to +me to make a full and undeniable Proof, I will +now, at the Foot of the Account, set down our +second Proposition, which is this, <i>That there +is a millennial State, or a future Kingdom of +Christ and his Saints, prophesied of and promised, +in the Old and New Testament; and +receiv’d by the Primitive Church as a Christian +and Catholick Doctrin.</i> (Propos. <abbr title='one'>I.</abbr>)</p> + +<p class='c005'>Having dispatch’d this main Point; +to conclude the Chapter and this Head +of our Discourse, it will be some Satisfaction +<span class='pageno' id='Page_254'>254</span>possibly to see, <i>How</i> a Doctrine so generally +receiv’d and approv’d came to decay, and almost +wear out of the Church, in following +Ages. The Christian millennary Doctrine +was not call’d into Question, so far as appears +from History, before the middle of the third +Century; when <i>Dionysius Alexandrinus</i> wrote +against <i>Nepos</i>, an <i>Ægyptian</i> Bishop, who had +declar’d himself upon that Subject. But we +do not find that this Book had any great Effect; +for the Declaration or Constitution of +the <i>Nicene Fathers</i> was after; and in <abbr title='Saint'>St.</abbr> <i>Jerome</i>’s +Time, who wrote towards the End of +the fourth Century, this Doctrine had so +much Credit, that he, who was its greatest +Adversary, yet durst not condemn it, as he +says himself; <i>Quæ licet non sequamur, tamen +damnare non possumus; quia multi Ecclesiasticorum +virorum & martyres ista dixerunt: Which +Things or Doctrines</i>, speaking of the Millennium, +<i>tho’ we do not follow, yet we cannot +condemn; because many of our Churchmen, +and Martyrs have affirmed these things</i>. And +when <i>Apollinarius</i> reply’d to that Book of +<i>Dionysius</i>, <abbr title='Saint'>St.</abbr> <i>Jerome</i> says, that, <i>not only +those of his own Sect, but a great Multitude +of other Christians did agree with</i> Apollinarius +<i>in that particular: Ut presagâ mente jam +cernam, quantorum in me rabies concitanda +sit; That now I foresee, how many will be enrag’d +against me, for what I have spoken against +the millennary Doctrine</i>.</p> + +<p class='c005'>We may therefore conclude that in <abbr title='Saint'>St.</abbr> <i>Jerome</i>’s +Time the Millennaries made the greater +<span class='pageno' id='Page_255'>255</span>Party in the Church; for a little Matter would +not have frighted him from censuring their +Opinions. <abbr title='Saint'>St.</abbr> <i>Jerome</i> was a rough and rugged +Saint, and an unfair Adversary, that usually +run down with Heat and Violence, what +stood in his Way. As to his Unfairness, he +shews it sufficiently in this very Cause, for he +generally represents the millennary Doctrine +after a <i>Judaical</i>, rather than a <i>Christian</i> Manner. +And in reckoning up the chief Patrons +of it, he always skips <i>Justin Martyr</i>; who +was not a Man so obscure as to be over-look’d: +And he was a Man that had declar’d himself +sufficiently upon this Point; for he says, <i>Both +himself and all the Orthodox of his time, were +of that Judgment</i>, and applies both the <i>Apocalypse</i> +of <abbr title='Saint'>St.</abbr> <i>John</i>, and the <abbr title='sixty-fifth'>lxvth</abbr> Chapter of +<i>Isaiah</i>, for the Proof of it; as we noted before.</p> + +<p class='c005'>As <abbr title='Saint'>St.</abbr> <i>Jerome</i> was an open Enemy to this +Doctrine, so <i>Eusebius</i> was a back Friend to it; +and represented every thing to its Disadvantage, +so far as was tolerably consistent with the +Fairness of an Historian. He gives a slight +Character of <i>Papias</i>, without any Authority +for it; and brings in one <i>Gaius</i>, that makes +<i>Cerinthus</i> to be the Author of the <i>Apocalypse</i> +and of the <i>Millennium</i> (<i>Eccles. Hist.</i> <i><abbr class='spell'>l.</abbr></i> <abbr title='three'>iii.</abbr> <i><abbr class='spell'>c.</abbr></i> 32.) +and calls the Visions there, Τερετολογίας, <i>monstrous +Stories</i>. He himself is willing to shuffle +off that Book from <i>John</i> the <i>Evangelist</i> to another +<i>John</i> a <i>Presbyter</i>; and to shew his Skill +in the Interpretation of it, (<i><abbr class='spell'>l.</abbr></i> 3. <i><abbr class='spell'>c.</abbr></i> 32. <i>de vit. +Constan.</i>) he makes the <i>new Jerusalem</i> in the +<abbr title='twenty-first'>xxith</abbr> Chapter to be <i>Constantine’s Jerusalem</i>, +<span class='pageno' id='Page_256'>256</span>when he turn’d the Heathen Temples there +into Christian: A wonderful Invention. As +<abbr title='Saint'>St.</abbr> <i>Jerome</i> by his Flouts, so <i>Eusebius</i>, by sinister +Insinuations, endeavour’d to lessen the +Reputation of this Doctrine; and the Art they +both us’d was, to misrepresent it as <i>Judaical</i>. +But we must not cast off every Doctrine which +the <i>Jews</i> believ’d, only for that Reason; for +we have the same Oracles which they had, +and the same Prophets; and they have collected +from them the same general Doctrine +that we have, namely, that <i>there will be an +happy and pacifick State of the Church, in future +Times</i>. But as to the Circumstances of +this State we differ very much: They suppose +the <i>Mosaical</i> Law will be restor’d, with all its +Pomp, Rites, and Ceremonies: whereas we +suppose the Christian Worship, or something +more perfect, will then take Place. Yet +<abbr title='Saint'>St.</abbr> <i>Jerome</i> has the Confidence, even there +where he speaks of the many Christian Clergy +and Martyrs that held this Doctrine; has the +Confidence, I say, to represent it, as if they +held that <i>Circumcision</i>, <i>Sacrifices</i>, and all the +<i>Judaical</i> Rites, should then be restor’d. Which +seems to me to be a great Slander, and a great +Instance how far Mens Passions will carry them, +in misrepresenting an Opinion, which they +have a Mind to disgrace.</p> + +<p class='c005'>But as we have Reason to blame the Partiality +of those that opposed this Doctrine; so, +on the other Hand, we cannot excuse the Patrons +of it from all Indiscretions. I believe +they might partly themselves make it obnoxious; +<span class='pageno' id='Page_257'>257</span>by mixing some things with it, from +pretended Traditions, or the Books of the +<i>Sybills</i>, or other private Authorities, that had +so sufficient warrant from Scripture; and +things, sometimes, that Nature would not +easily bear. Besides, in latter Ages, they seem +to have dropt one half of the Doctrine, namely, +the <i>Renovation of Nature</i>, which <i>Irenæus</i>, +<i>Justin Martyr</i>, and the Antients, join inseparably +with the <i>Millennium</i>: And by this Omission, +the Doctrine hath been made less intelligible, +and one Part of it inconsistent with +another. And when their Pretensions were +to reign upon this present Earth, and in this +present State of Nature, it gave a Jealousy +to temporal Princes, and gave occasion likewise +to many of Fanatical Spirits, under the +Notion of Saints, to aspire to Dominion, +after a violent and tumultuary Manner. This +I reckon as one great Cause that brought the +Doctrine into Discredit. But I hope by reducing +of it to the true State, we shall cure this +and other Abuses for the future.</p> + +<p class='c005'>Lastly, It never pleas’d the Church of <i>Rome</i>; +and so far as the Influence and Authority of +that would go, you may be sure it would be +depress’d and discountenanced. I never yet +met with a Popish Doctor that held the <i>Millennium</i>; +and <i>Baronius</i> would have it to pass +for an Heresy, and <i>Papias</i> for the Inventor of +it; whereas, if <i>Irenæus</i> may be credited, it +was receiv’d from <abbr title='Saint'>St.</abbr> <i>John</i>, and by him from +the Mouth of our Saviour. And neither <abbr title='Saint'>St.</abbr> +<i>Jerome</i>, nor his friend Pope <i>Damasus</i>, durst +<span class='pageno' id='Page_258'>258</span>ever condemn it for an <i>Heresy</i>. It was always +indeed uneasy, and gave Offence to +the Church of <i>Rome</i>; because it does not suit +to that Scheme of Christianity, which they +have drawn. They suppose Christ reigns already, +by his Vicar, the Pope; and treads +upon the Necks of Emperors and Kings: And +if they could but suppress the <i>Northern Heresy</i>, +as they call it, they do not know what a +<i>Millennium</i> would signify, or how the Church +could be in an happier Condition than she is. +The <i>Apocalyse</i> of <abbr title='Saint'>St.</abbr> <i>John</i> does suppose +the true Church under hardship and Persecution, +more or less, for the greatest Part of the Christian +Ages; namely, for 1260 Years, while +the Witnesses are in sack-cloth. But the +Church of <i>Rome</i> hath been in prosperity and +Greatness, and the commanding Church in +Christendom, for so long, or longer, and hath +rul’d the Nations with a Rod of Iron; so as +that Mark of the true Church does not favour +her at all. And the <i>Millennium</i> being properly +a Reward and Triumph for those that come +out of Persecution, such as have liv’d always +in Pomp and Prosperity, can pretend to no +Share in it, or Benefit by it. This has made +the Church of <i>Rome</i> have always an ill Eye +upon this Doctrine, because it seem’d to have +an ill Eye upon her; And as she grew in +Splendor and Greatness, she eclips’d and obscur’d +it more and more; so that it would +have been lost out of the World as an obsolete +Error, it it had not been revived by +some of the Reformation.</p> +<div> + <span class='pageno' id='Page_259'>259</span> + <h3 class='c010'><span class='sc'>Chap. <abbr title='seven'>VII.</abbr></span></h3> +</div> +<p class='c011'><i>The true State of the Millennium, according +to Characters taken from Scripture; some +Mistakes concerning it examin’d.</i></p> +<p class='c004'>We have made sufficient Proof of a millennial +State, from Scripture and Antiquity; +and upon that firm Basis have settled +our second Proposition. We should now determine +the <i>Time</i> and <i>Place</i> of this future +Kingdom of Christ: not whether it is to be +in Heaven, or upon Earth; for that we suppose +determin’d already; but whether it is to +be in the present Earth, and under the present +Constitution of Nature, or in the <i>new Heavens</i>, +and <i>new Earth</i>, which are promis’d +after the <i>Conflagration</i>: This is to make our +<i>third Proposition</i>: And I should have proceeded +immediately to the Examination of it, but +that I imagine it will give us some Light in +this Affair, if we enquire farther into the true +State of the <i>Millennium</i>, before we determine +its Time and Place.</p> + +<p class='c005'>We have already noted some <i>moral</i> Characters +of the millennial State; and the great <i>natural</i> +Character of it is this in general, that +it will be <i>Paradisaical</i>; free from all Inconveniencies, +either of external Nature, or of our +own Bodies. For my part, I do not understand, +how there can be any considerable Degree +of Happiness without <i>Indolency</i>; nor +how there can be <i>Indolency</i>, while we have +<span class='pageno' id='Page_260'>260</span>such Bodies as we have now, and such an external +Constitution of Nature. And as there +must be <i>Indolency</i>, where there is Happiness; +so there must not be <i>Indigency</i>, or want of any +due Comforts of Life: For where there is +<i>Indigency</i>, there is Solicitude, and Distraction, +and Uneasiness, and Fear; Passions that do as +naturally disquiet the Soul, as Pain does the +Body. Therefore Indolency and Plenty seem +to be two essential Ingredients of every happy +State; and these two, in Conjunction, make +that State we call <i>Paradisaical</i>.</p> + +<p class='c005'>Now the Scripture seems plainly to exempt +the Sons of the <i>new Jerusalem</i>, or of the <i>Millennium</i>, +from all <i>Pain</i> or <i>Want</i>, in those Words, +<i><abbr title='Apocalypse'>Apoc.</abbr></i> <abbr title='twenty-one'>xxi.</abbr> 4. <i>And God shall wipe away all +Tears from their Eyes: And there shall be no +more Death, neither Sorrow, nor crying; neither +shall there be any more Pain: For the former +Things are passed away.</i> And the Lord of that +Kingdom, <i>He that sat upon the Throne</i>, said, +<i>Behold I make all Things new</i>, <abbr title='verse'>ver.</abbr> 5. This +Renovation is a Restauration to some former +State; and I hope, not that State of Indigency +and Misery, and Diseasedness, which we languish +under at present; but to that pristine +<i>Paradisaical</i> State, which was the Blessing of +the first Heavens and the first Earth.</p> + +<p class='c005'>As Health and Plenty are the Blessings of +Nature; so, in Civil Affairs, <i>Peace</i> is the greatest +Blessing: And this is inseparably annex’d +to the <i>Millennium</i>; an indelible Character of +the Kingdom of Christ. And by <i>Peace</i>, we +understand not only Freedom from Persecution +<span class='pageno' id='Page_261'>261</span>upon religious Accounts, but that <i>Nation +shall not rise up against Nation</i>, upon any +Account whatsoever. That bloody Monster, +<i>War</i>, that hath devoured so many Millions of +the Sons of <i>Adam</i>, is now at length to be +chain’d up; and the Furies, that run throughout +the Earth, with their Snakes and Torches, +shall be thrown into the Abyss, to sting and +prey upon one another: All evil and mischievous +Passions shall be extinguished; and that +not in Men only, but even in brute Creatures, +according to the Prophets. <i>The Lamb and the +Lion shall lie down together, and the sucking +Child shall play with the Basilisk.</i> Happy +Days, when not only the Temple of <i>Janus</i> +shall be shut up for a thousand Years, and the +<i>Nations shall beat their Swords into Plowshares</i>; +but all Enmities and Antipathies shall +cease, all Acts of Hostility, throughout all +Nature. And this universal Peace is a Demonstration +also of the former Character, <i>universal +Plenty</i>; for where there is a Want +and Necessitousness, there will be quarrelling.</p> + +<p class='c005'>Fourthly, ’Tis a Kingdom of Righteousness, +as well as of Peace: these also must go together: +For unrighteous Persons will not live +long in Peace, no more than indigent Persons. +The <i>Psalmist</i> therefore joins them together; +and <i>Plenty</i>, also, as their necessary Preservative, +in his Description of the Kingdom of +Christ, <i><abbr title='Psalms'>Psal.</abbr></i> <abbr title='eighty-five'>lxxxv.</abbr> 10, 11, 12. <i>Mercy and Truth +are met together: Righteousness and Peace +have kissed each other. Truth shall spring out +of the Earth, and Righteousness shall look down +<span class='pageno' id='Page_262'>262</span>from Heaven. Yea, the Lord shall give good, +and our Land shall yield her Increase.</i> This +will not be a Medley-State, as the present +World is, good and bad mingled together; but +<i>a chosen Generation</i>, <i>a royal Priesthood</i>, <i>an holy +Nation</i>, <i>a peculiar People</i>. Those that have +a Part in the first Resurrection, the Scripture +pronounceth them <i>Holy</i> and <i>Blessed</i>; and says, +<i>The second Death shall have no Power over +them.</i> Satan is also bound and shut up in the +bottomless Pit, and has no Liberty of tempting +or seducing this People, for a thousand Years: +but at the End of that Time, he will meet +with a degenerate Crew, separate and Aliens +to the holy City, that will make War against +it, and perish in the Attempt. In a word, those +that are to enjoy this State, are always distinguish’d +from the Multitude, as People redeemed +from the Earth, (<i><abbr title='Apocalypse'>Apoc.</abbr></i> <abbr title='five'>v.</abbr> 9.) that have +wash’d their Robes, and made them white in the +Blood of the Lamb; and are represented as Victors +over the World; with such other Characters +as are incompatible to any but the Righteous, +<i><abbr title='chapter'>ch.</abbr></i> <abbr title='seven'>vii.</abbr> 14. <i><abbr title='chapter'>ch.</abbr></i> <abbr title='fourteen'>xiv.</abbr> 3, 4. <i><abbr title='chapter'>ch.</abbr></i> <abbr title='twenty-one'>xxi.</abbr> 27.</p> + +<p class='c005'>Fifthly, This will be a State under a peculiar +divine Presence and Conduct. It is not easy +indeed to determine the Manner of this Presence; +but the Scripture plainly implies some +extraordinary divine Presence to enlighten and +enliven that State. When the <i>new Jerusalem</i> +was come down, <abbr title='Saint'>St.</abbr> <i>John</i> says, <i><abbr title='Apocalypse'>Apoc.</abbr></i> <abbr title='twenty-one'>xxi.</abbr> 3. +<i>And I heard a great voice out of Heaven, +saying, behold the Tabernacle of God is with +Men; and he will dwell with them, and +<span class='pageno' id='Page_263'>263</span>they shall be his People; and God himself shall be +with them, and be their God.</i> And the like is promis’d +to the Palm-bearing Company, <i><abbr title='chapter'>ch.</abbr></i> <abbr title='seven'>vii.</abbr> 19. +where they are admitted to the Privileges of the +<i>new Jerusalem</i>. When our Saviour was incarnate, +and vouchsafed to dwell amongst the Children +of Men, the same Phrase is us’d by this same +Author, ἐσχήνωσε. <i><abbr title='John'>Joh.</abbr></i> <abbr title='one'>i.</abbr> 14. <i>The Word was made +Flesh, and tabernacled amongst us; and we beheld +his Glory</i>, &c. We read it, <i>He dwelt amongst +us</i>, but render’d more closely, it is, <i>He</i> +set his <i>Tabernacle amongst us</i>. And that which +the <i>Hebrews</i> call the שכינה <i>Shekinah</i>, or <i>divine +Presence</i>, <i>Maimon. Mor. Nev. par.</i> 1. <i>c.</i> 25 +comes from a Word of the like Signification +and Sound with the <i>Greek</i> Word here us’d. +Therefore there will be a <i>Shekinah</i> in that Kingdom +of Christ; but as to the Mode of it, I am +very willing to confess my Ignorance.</p> + +<p class='c005'>The last Character that belongs to this State, +or rather to those that enjoy it, is, that they are +<i>Kings and Priests unto God</i>. This is a Character +often repeated in Scripture, and therefore +the more to be regarded. It occurs thrice in +the <i>Apocalypse</i> in formal Terms, <i><abbr title='chapter'>ch.</abbr></i> <abbr title='one'>i.</abbr> 6. <i><abbr title='chapter'>ch.</abbr></i> <abbr title='five'>v.</abbr> +10. <i><abbr title='chapter'>ch.</abbr></i> <abbr title='twenty'>xx.</abbr> 6. And as to the Regal Dignity +apart, that is farther exprest, either by the <i>Donation +of a Kingdom</i>, as in <i>Daniel</i>’s Phrase, +<i><abbr title='chapter'>chap.</abbr></i> <abbr title='seven'>vii.</abbr> 18, 22, 27. Or by <i>placing upon +Thrones</i>, with a judicial Power; which is the +New Testament Style, <i><abbr title='Matthew'>Mat.</abbr></i> <abbr title='nineteen'>xix.</abbr> 28. <i>Luke</i> <abbr title='twenty-two'>xxii.</abbr> +29, 30. <i>Rev.</i> <abbr title='twenty'>xx.</abbr> 4. These two Titles, no doubt, +are intended to comprehend the highest Honours +that we are capable of; these being the +<span class='pageno' id='Page_264'>264</span>highest Dignities in every Kingdom; and such +as were by the Antients, both in the <i>East</i> and +in the <i>West</i>, commonly united in one and the +same Person; Their Kings being Priests, like +<i>Melchisedeck</i>, or, as the <i>Roman</i> Emperor was, +<i>Pontifex Maximus</i>. But as to the sacerdotal +Character, that seems chiefly to respect the +Temper of the Mind; to signify a People dedicated +to God and his Service, separate from the +World, and from secular Affairs, spending their +time in Devotion and Contemplation, which +will be the great Employments of that happy +State. For where there is Ease, Peace, and Plenty +of all Things, refin’d Bodies, and purified Minds, +there will be more Inclination to intellectual +Exercises and Entertainments; which they may +attend upon, without any Distraction, having +neither Want, Pain, nor worldly Business.</p> + +<p class='c005'>The Title of <i>King</i> implies a Confluence of +all Things that constitute temporal Happiness. +’Tis the highest thing we can wish any in this +World, to be a King; So as the <i>Regal</i> Dignity +seems to comprehend all the Goods of Fortune, +or external Felicity, and the <i>Sacerdotal</i>, the +Goods of the Mind, or internal; both which +concur in the Constitution of true Happiness. +There is also a further Force and Emphasis in +this Notion <i>of the Saints being made Kings</i>, if +we consider it <i>comparatively</i>, with respect to +what they were before in this World; where +they were not only mean and despicable, in +Subjection and Servility, but often under Persecution, +abus’d and trampled upon by the Secular +and Ecclesiastical Powers. But now the +<span class='pageno' id='Page_265'>265</span>Scene is chang’d, and you see the reverse of +Providence, according as <i>Abraham</i> said to the +Rich-Man; <i>Son, remember that thou in thy +Life time receivedst thy good things, and likewise</i> +Lazarus <i>evil things: But now he is comforted, +and thou art tormented.</i> Now they are +set upon Thrones and Tribunals, who were before +arraigned as Criminals, and brought before +tyrannical Judicatures: They are now Laws +and Law-givers to themselves, in a true State +of Royal Liberty, neither under the Domination +of evil Men, nor of their own evil Passions.</p> + +<p class='c005'>Some possibly may think, that this high +Character of <i>being made Priests</i> and <i>Kings +to God</i>, is not general to all that enjoy the <i>Millennium</i>; +but a Prerogative belonging to the Apostles +and some of the chief Martyrs, who are +eminently rewarded for their eminent Services. +But Scripture as far as I perceive, applies it to +all that inherit that Kingdom. <i>The redeemed +out of every Kindred, and Tongue, and People, +and Nation</i>, are made <i>Kings and Priests to God, +and shall reign on the Earth</i>, <abbr title='Apocalypse'>Apoc.</abbr> <abbr title='five'>v.</abbr> 9, 10, +And in the <abbr title='twentieth'>xxth</abbr> <i><abbr title='chapter'>chap.</abbr> <abbr title='verse'>ver.</abbr></i> 6. all the Sons of the +first Resurrection are made <i>Priests of God, and +shall reign with him a thousand Years</i>. Here is +no Distinction or Discrimination thus far: Not +that we suppose an unversal Equality of Conditions +in the millennial State; but as to all +these Characters which we have given of it, I +do not perceive that they are restrain’d or confin’d +by Scripture to single Persons, but make +the general Happiness of that State, and are the +Portion of every one that is admitted into the +<i>new Jerusalem</i>.</p> + +<p class='c005'><span class='pageno' id='Page_266'>266</span>Others possibly may think that this Privilege +of the <i>first Resurrection</i> is not common +to all that enjoy the millennial State. For +tho’ <abbr title='Saint'>St.</abbr> <i>John</i>, who is the only Person that hath +made express mention of the <i>first Resurrection</i>, +and of the <i>thousand Years Reign of</i> Christ, +does join these two as the same thing, and +common to the same Persons; yet I know there +are some that would distinguish them as things +of a different Extent, and also of a different +Nature. They suppose the Martyrs only will +rise from the Dead, and will be immediately +translated into Heaven, and there pass their +<i>Millennium</i> in celestial Glory; while the Church +is still here below, in her <i>Millennium</i>, such as +it is: A State indeed better than ordinary, and +free from Persecution, but obnoxious to all the +Inconveniences of our present mortal Life, and +a Medley of good and bad People, without Separation. +This is such an Idea of the <i>Millennium</i>, +as, to my Eye, hath neither Beauty in it, nor +Foundation in Scripture. That the Citizens +of the <i>new Jerusalem</i> are not a miscellaneous +Company, but a Community of righteous +Persons, we have noted before, and that the +State of Nature will be better than it is at +present. But, besides this, what Warrant have +they for this Ascension of the Martyrs into +Heaven at that Time? Where do we read of +that in Scripture? And in those things that are +not Matters of natural Order, but of divine +Oeconomy, we ought to be very careful how +we add to Scripture.</p> + +<p class='c005'>The Scripture speaks only of the Resurrection +<span class='pageno' id='Page_267'>267</span>of the Martyrs, <i><abbr title='Apocalypse'>Apoc.</abbr></i> <abbr title='twenty'>xx.</abbr> 45. but not a +Word concerning their Ascension into Heaven. +Will that be visible? We read of our Saviour’s +Resurrection and Ascension, and therefore we +have Reason to affirm them both. We read +also of the Resurrection and Ascension of the +<i>Witnesses</i>, (<i><abbr title='Apocalypse'>Apoc.</abbr></i> <abbr title='eleven'>xi.</abbr>) in a figurative Sense; and +in that Sense we may assert them upon good +Grounds. But as to the Martyrs, we read of +their Resurrection only, without any thing exprest +or imply’d about their Ascension. By +what Authority then shall we add this new +Notion to the History or Scheme of the <i>Millennium</i>? +The Scripture, on the contrary, +makes mention of the Descent of the <i>new +Jerusalem</i>, <i><abbr title='Apocalypse'>Apoc.</abbr></i> <abbr title='twenty-one'>xxi.</abbr> 2. making the Earth the +Theatre of all that Affair: And the Camp +of the Saints is upon the Earth, <i><abbr title='verse'>ver.</abbr></i> 9. and +these Saints are the same Persons, so far as can +be collected from the Text, that rose <i>from the +Dead, and reign’d with Christ</i>, and were <i>Priests +to God</i>, <i><abbr title='verse'>ver.</abbr></i> 4, 5, 6. Neither is there any Distinction +made, that I find, by <abbr title='Saint'>St.</abbr> <i>John</i>, of two +sorts of Saints in the <i>Millennium</i>, the one in +Heaven, and the other upon Earth. Lastly, +the four and twenty Elders, <i><abbr title='chapter'>chap.</abbr></i> <abbr title='five'>v.</abbr> 10. tho’ +they were <i>Kings</i> and <i>Priests unto God</i>, were +content to reign upon Earth. Now who can +you suppose of a superior Order to these four +and twenty Elders? Whether they represent +the twelve Patriarchs and twelve Apostles, or +whomsoever they represent, they are plac’d +next to him that sits upon the Throne, and +they have Crowns of Gold upon their Heads, +<span class='pageno' id='Page_268'>268</span><i><abbr title='chapter'>chap.</abbr></i> <abbr title='four'>iv.</abbr> 4. <i><abbr title='chapter'>ch.</abbr></i> <abbr title='eleven'>xi.</abbr> 16. There can be no Marks +of Honour and Dignity greater than these are; +and therefore seeing these highest Dignitaries in +the Millennium or future Kingdom of Christ, +are to reign upon Earth, there is no Ground +to suppose the Assumption of any other into +Heaven, upon that Account, or upon that +Occasion.</p> + +<p class='c005'>This is a short and general Draught of the +millennial State, or future Reign of the Saints, +according to Scripture. Wherein I have endeavour’d +to rectify some Mistakes or Misconceptions +about it; that viewing it in its true +Nature, we may be the better able to judge, +when and where it will obtain: which is the +next Thing to be consider’d.</p> +<h3 class='c010'><span class='sc'>Chap. <abbr title='eight'>VIII.</abbr></span></h3> +<p class='c011'><i>The third Proposition laid down, concerning +the Time and Place of the</i> Millennium: +<i>Several Arguments us’d, to prove, that +it cannot be till after the Conflagration; +and that the new Heavens and the new +Earth are the true Seat of the blessed</i> +Millennium.</p> +<p class='c004'>We now come to the third and last Head +of our Discourse; to determine the +<i>Time</i> and <i>Place</i> of the <i>Millennium</i>. And seeing +it is indifferent, whether the Proofs lead or +follow the Conclusion, we will lay down the +Conclusion in the first Place, that our Business +may be more in View; and back it with Proofs +<span class='pageno' id='Page_269'>269</span>in the following Part of the Chapter. Our +third and last Proposition therefore is this, +<i>That the blessed Millennium, Propos. 3.</i> (properly +so called) <i>according as it is describ’d in +Scripture, cannot obtain in the present Earth, +nor under the present Constitution of Nature +and Providence; but it is to be celebrated in the +new Heavens and new Earth, after the Conflagration.</i> +This Proposition it may be, will +seem a Paradox or Singularity to many, even +of those that believe a <i>Millennium</i>: We will +therefore make it the Business of this Chapter, +to state it, and prove it, by such Arguments as +are manifestly founded in Scripture and in +Reason.</p> + +<p class='c005'>And to prevent Mistakes, we must premise +this in the first Place; that tho’ the blessed <i>Millennium</i> +will not be in this Earth; yet we +allow that the State of the Church here, will +grow much better than it is at present. There +will be a better Idea of Christianity, and according +to the Prophecies, a full <i>Resurrection +of the Witnesses</i>, and an <i>Ascension</i> into Power, +and the tenth Part of the City will fall; +which things imply ease from Persecution, +the Conversion of some Part of the Christian +World to the reformed Faith, and a considerable +Diminution of the Power of Antichrist. +But this still comes short of the Happiness and +Glory wherein the future Kingdom of Christ +is represented; which cannot come to pass +till the <i>Man of Sin</i> be destroyed, with a total +Destruction. After the Resurrection of the +Witnesses, there is a third <i>WOE</i> yet to come; +<span class='pageno' id='Page_270'>270</span>and how long that will last, does not appear. +If it bear proportion with the preceeding +<i>WOES</i>, it may last some hundreds of Years. +And we cannot imagine the <i>Millennium</i> to begin +till that <i>WOE</i> be finished: As neither till +the <i>Vials</i> be pour’d out, in the <abbr title='fifteenth'>xvth</abbr> <i><abbr title='chapter'>chap.</abbr></i> which +cannot be all pour’d out till after the Resurrection +of the Witnesses; those <i>Vials</i> being the +last Plagues that compleat the Destruction of +Antichrist. Wherefore allowing that the +Church, upon the Resurrection and Ascension +of the Witnesses, will be advanc’d into a better +Condition, yet that Condition cannot be +the millennial State; where the Beast is utterly +destroy’d, and Satan bound, and cast into +the bottomless Pit.</p> + +<p class='c005'>This being premis’d, let us now examine +what Grounds there are for the Translation of +that blessed State into the <i>new Heavens</i> and +<i>new Earth</i>; seeing that Thought, it may be, +to many Persons, will appear new and extraordinary. +In the first Place, we suppose it +out of Dispute, that there will be <i>new Heavens</i> +and a <i>new Earth</i> after the Conflagration. +This was our first Proposition, and we depend +upon it, as sufficiently prov’d both from Scripture +and Antiquity. This being admitted, +how will you flock this <i>new Earth</i>? What +use will you put it to? ’Twill be a much nobler +Earth, and better built than the present; and +’tis a pity it should only float about, empty and +useless in the wild Air. If you will not make +it the Seat and Habitation of the Just in the +blessed <i>Millennium</i>, what will you make it? +<span class='pageno' id='Page_271'>271</span>How will it turn to Account? What hath Providence +design’d it for? We must not suppose +new Worlds made without Counsel or Design. +And as, on the one Hand, you cannot tell what +to do with this new Creation, if it be not +thus employ’d; so, on the other Hand, it is +every way fitted and suited to be an happy +and <i>paradisaical</i> Habitation, and answers all +the natural Characters of the millennial State; +which is a great Presumption that it is design’d +for it.</p> + +<p class='c005'>But to argue this more closely upon Scripture-grounds: +<abbr title='Saint'>St.</abbr> <i>Peter</i> says, the Righteous +shall inhabit the new Heavens and the new +Earth: 2 <i>Pet.</i> <abbr title='three'>iii.</abbr> 13. <i>Nevertheless, according to +his Promise, we look for new Heavens and new +Earth</i>, <span class='sc'>Wherein Dwelleth Righteousness</span>: +that is, a righteous People, +as we have shewn before. But who are these +righteous People? That’s the great Question. +If you compare <abbr title='Saint'>St.</abbr> <i>Peter</i>’s new Heavens and +new Earth with <abbr title='Saint'>St.</abbr> <i>John</i>’s <i><abbr title='Apocalypse'>Apoc.</abbr></i> <abbr title='twenty-one'>xxi.</abbr> 1, 2. it +will go far towards the Resolution of this Question: +For <abbr title='Saint'>St.</abbr> <i>John</i> seems plainly to make the +Inhabitants of the <i>new Jerusalem</i> to be in this +<i>new Earth</i>. <i>I saw</i>, says he, <i>new Heavens +and a new Earth</i>, and the <i>new Jerusalem +descending from God out of Heaven</i>; therefore +descending into this <i>new Earth</i>, which he had +mention’d immediately before. And there <i>the +Tabernacle of God was with Men</i>, <i><abbr title='verse'>ver.</abbr></i> 3. and +there he that sat upon the Throne, said, <i>Behold +I make all Things new.</i> Referring still to the +new Heavens and new Earth, as the Theatre +<span class='pageno' id='Page_272'>272</span>where all these Things are acted, or all these +Scenes exhibited; from the first Verse to the +eighth: Now the <i>new Jerusalem</i> State being +the same with the Millennial, if the one be in +the <i>new Heavens</i> and <i>new Earth</i>, the other +is there also. And this Interpretation of <abbr title='Saint'>St.</abbr> +<i>John</i>’s Word is confirm’d and fully assur’d to us +by the Prophet <i>Isaiah</i>; who also placeth the +Joy and Rejoicing of the <i>new Jerusalem</i> in the +new Heavens and new Earth, <abbr title='chapter'>Chap.</abbr> <abbr title='sixty-five'>lxv.</abbr> +17, 18. <i>For behold I create new Heavens and a +new Earth; and the former shall not be remembred: +but be you glad and rejoice for ever in +that which I create; for behold, I create</i> Jerusalem +<i>a Rejoicing, and her People a Joy</i>: +Namely, in that new Heavens and new Earth; +which answers to <abbr title='Saint'>St.</abbr> <i>John</i>’s Vision of the new +<i>Jerusalem</i> being let down upon the new Earth.</p> + +<p class='c005'>To these Reasons, and Deductions from Scripture, +we might add the Testimony of several +of the Fathers; I mean of those that were Millennaries: +For we are speaking now to such as +believe the <i>Millennium</i>, but place it in the +present Earth before the Renovation; whereas +the antient <i>Millennaries</i> suppos’d the Regeneration +and Renovation of the World before the +Kingdom of Christ came: As you may see in +<a id='r1'></a><a href='#f1' class='c013'><sup>[1]</sup></a><i>Irenæus</i>, <a id='r2'></a><a href='#f2' class='c013'><sup>[2]</sup></a><i>Justin Martyr</i>, <a id='r3'></a><a href='#f3' class='c013'><sup>[3]</sup></a><i>Tertullian</i>, +<a id='r4'></a><a href='#f4' class='c013'><sup>[4]</sup></a><i>Lactantius</i>, and <a id='r5'></a><a href='#f5' class='c013'><sup>[5]</sup></a>the Author <i>ad Orthodoxos</i>. +And the Neglect of this, I look upon as one +Reason, as we noted before, that brought that +<span class='pageno' id='Page_273'>273</span>Doctrine into Discredit and Decay. For when +they plac’d the Kingdom of the Saints upon +this Earth, it became more capable of being +abus’d, by fanatical Spirits, to the Disturbance +of the World, and the Invasion of the Rights +of the Magistrates, Civil or Ecclesiastical, under +that Notion of Saints; and made them +also dream of sensual Pleasures, such as they +see in this Life: Or at least gave an Occasion +and Opportunity to those, that had a Mind to +make the Doctrine odious, of charging it with +these Consequences. All these Abuses are cut +off, and these Scandals prevented, by placing +the Millennium aright: Namely, not in this +present Life, or on this present Earth, but in +the new Creation, where Peace and Righteousness +will dwell. And this is our first Argument +why we place the Millennium in the new Heavens +and new Earth; and ’tis taken partly, you +see, from the Reason of the Thing itself, the +Difficulty of assigning any other use of the new +Earth, and its fitness for this; and partly from +Scripture-evidence, and partly from Antiquity.</p> + +<p class='c005'>The second Argument for our Opinion, is +this; the present Constitution of Nature will +not bear that Happiness, that is promis’d in the +Millennium, or is not consistent with it. The +Diseases of our Bodies, the Disorders of our Passions, +the Incommodiousness of external Nature; +Indigency, Servility, and the Unpeaceableness +of the World; these are things inconsistent +with the Happiness that is promis’d +in the Kingdom of Christ. But these are constant +<span class='pageno' id='Page_274'>274</span>Attendants upon this Life, and inseparable +from the present State of Nature. Suppose +the Millennium was to begin nine or ten +Years hence, as some pretend it will; how +shall this World, all of a sudden, be metamorphos’d +into that happy State? <i><abbr title='Apocalypse'>Apoc.</abbr></i> <abbr title='twenty-one'>xxi.</abbr> 4. +No more <i>Sorrow, nor crying, nor Pain, nor +Death</i>, says <abbr title='Saint'>St.</abbr> <i>John</i>: <i>All former Things are +past away.</i> But how past away? Shall we +not have the same Bodies; and the same external +Nature; and the same Corruptions of the +Air; and the same Excesses and Intemperature +of Seasons? Will there not be the same Barrenness +of the Ground, the same Number of +People to be fed; and must they not get their +living by the Sweat of their Brows, with +servile Labour and Drudgery? How then are +all former Evils past away? And as to publick +Affairs, while there are the same Necessities +of human Life, and a Distinction of +Nations, those Nations sometimes will have +contrary Interests, will clash and interfere one +with another; whence Differences, and Contests, +and Wars will arise, and the <i>thousand +Years Truce</i>, I am afraid, will be often broken. +We might add also, that if our Bodies be not +chang’d, we shall be subject to the same Appetites, +and the same Passions; and upon +those Vices will grow, as bad Fruit upon a +bad Tree: To conclude, so long as our Bodies +are the same, external Nature the same, +the Necessities of human Life the same; +which things are the Roots of Evil; you may +<span class='pageno' id='Page_275'>275</span>call it a <i>Millennium</i>, or what you please, but +there will be still Diseases, Vices, Wars, Tears +and Cries, Pain and Sorrow in this <i>Millennium</i>; +and if so, ’tis a <i>Millennium</i> of your own +making, for that which the Prophets describe, +is quite another thing.</p> + +<p class='c005'>Farthermore, if you suppose the Millennium +will be upon this Earth, and begin, it may be, +ten or twenty Years hence, how will it be introduc’d? +How shall we know when we are +in it, or when we enter upon it? If we continue +the same, and all Nature continue the +same, we shall not discern when we slip into +the Millennium. And as to the moral State +of it, shall we all, on a sudden, <i>become Kings +and Priests to God</i>? Wherein will that Change +consist, and how will it be wrought? <abbr title='Saint'>St.</abbr> <i>John</i> +makes the <i>first Resurrection</i> introduce the +Millennium; and that’s a conspicuous Mark +and Boundary: But as to the modern or vulgar +Millennium, I know not how ’tis usher’d +in. Whether they suppose a visible Resurrection +of the Martyrs, and a visible Ascension; +and that to be a Signal to all the World +that the Jubilee is beginning; or whether ’tis +gradual, and creeps upon us insensibly; or the +Fall of the Beast marks it: These things need +both Explication and Proof: for to me they +seem either arbitrary or unintelligible.</p> + +<p class='c005'>But to pursue our Design and Subject: +That which gives me the greatest Scandal in +this Doctrine of the vulgar Millennium, is +their joining Things together that are really +<span class='pageno' id='Page_276'>276</span>inconsistent; a natural World of one Colour, +and a moral World of another. They will +make us happy in spight of Nature; as the <i>Stoicks</i> +would make a Man happy in <i>Phalaris his +Bull</i>; so must the Saints be in full Bliss in the +Millennium, tho’ they be under a Fit of the +Gout, or the Stone. For my part, I could +never reconcile Pain to Happiness; it seems to +me to destroy and drown all Pleasure, as a +loud Noise does a still Voice: It affects the +Nerves with Violence, and over-bears all other +Motions. But if, according to this modern +Supposition, they have the same Bodies, +and breath the same Air in the Millennium, +as we do now, there will be both private and +epidemical Distempers, in the same Manner +as now. Suppose then a Plague comes and +sweeps away half an hundred thousand Saints +in the Millennium, is this no Prejudice or +Dishonour to the State? Or a War makes a +Nation desolate; or, in single Persons, a lingring +Disease makes Life a Burthen; or a burning +Fever, or a violent Cholick tortures them +to Death; where such Evils as these reign, christen +the thing what you will, it can be no better +than a Mock-Millennium. Nor shall I ever +be persuaded that such a State as our present +Life, where an aking Tooth, or an aking +Head, does so discompose the Soul, as to make +her unfit for Business, Study, Devotion, or any +useful Employment; and that all the Powers +of the Mind, all its Virtue, and all its Wisdom, +are not able to stop these little Motions, +<span class='pageno' id='Page_277'>277</span>or to support them with Tranquillity: I can +never persuade my self, I say, that such a State +was design’d by God or Nature, for a State of +Happiness.</p> + +<p class='c005'>Our third Argument is this; the future Kingdom +of Christ will not take place, till the +Kingdom of Antichrist be wholly destroy’d: +But that will not be wholly destroy’d till the +End of the World, and the appearing of our +Saviour; therefore the Millennium will not +be till then. Christ and Antichrist cannot +reign upon Earth together; their Kingdoms +are opposite, as Light and Darkness: Besides, +the Kingdom of Christ is universal, extends +to all the Nations, and leaves no room for +other Kingdoms at that time. Thus it is describ’d +in <i>Daniel</i>, in the Place mention’d before, +<i><abbr title='chapter'>chap.</abbr></i> <abbr title='seven'>vii.</abbr> 13, 14. <i>I saw in the Night +Visions, and behold, one like the Son of Man, +came with the Clouds of Heaven, and came to +the Ancient of Days; and there was given him +Dominion and Glory, and a Kingdom; that all +People, Nations, and Languages, should serve +him.</i> And again <abbr title='verse'>ver.</abbr> 27. <i>And the Kingdom +and Dominion, and the Greatness of the Kingdom +under the whole Heaven, shall be given to +the People of the Saints of the most High; +whose Kingdom is an everlasting Kingdom, and +all Dominion shall serve and obey him.</i> The +same Character of Universality is given to the +Kingdom of Christ by <i>David</i>, <i><abbr title='Psalms'>Psal.</abbr></i> <abbr title='two'>ii.</abbr> and +<i><abbr title='Psalms'>Psal.</abbr></i> <abbr title='seventy-two'>lxxii.</abbr> <i>Isaiah</i> <abbr title='two'>ii.</abbr> 2. and other Prophets. +But the most direct Proof of this, is from the +<span class='pageno' id='Page_278'>278</span><i>Apocalypse</i>, where the <i>Beast</i> and <i>false Prophet</i> +are thrown into the Lake of Fire and Brimstone, +(<i><abbr title='chapter'>chap.</abbr></i> <abbr title='nineteen'>xix.</abbr> 20.) before the Millennium +comes on, <i><abbr title='chapter'>chap.</abbr></i> <abbr title='twenty'>xx.</abbr> This, <i>being cast into +a Lake of Fire burning with Brimstone</i>, +must needs signify utter Destruction: Not a +Diminution of Power only, but a total Perdition +and Consumption. And that this was +before the Millennium, of the Beast and false +Prophets being in the Lake of Fire, as of a +Thing past, and formerly transacted. For when +Satan, at length, is thrown into the same Lake +’tis said, he is thrown into the Lake of Fire and +Brimstone, <i>where the Beast and the false Prophets +are</i>, <abbr title='Apocalypse'>Apoc.</abbr> <abbr title='twenty'>xx.</abbr> 10. They were there before, +it seems; namely, at the beginning of +the Millennium; and now at the Conclusion +of it, the Devil is thrown in to them: Besides, +the Ligation of Satan proves this Point +effectually; for so long as Antichrist reigns, +Satan cannot be said to be bound; but he +is bound at the Beginning of the Millennium, +therefore Antichrist’s Reign was then totally +expir’d. Lastly, the Destruction of <i>Babylon</i>, +and the Destruction of Antichrist go together; +but you see <i>Babylon</i> utterly and finally destroy’d, +(<i><abbr title='Apocalypse'>Apoc.</abbr></i> <abbr title='eighteen'>xviii.</abbr> and <abbr title='nineteen'>xix.</abbr>) before the Millennium +comes on: I say, <i>utterly and finally +destroy’d</i>. For she is not only said to be made +an utter Desolation, but to be consum’d by +Fire; and absorpt as a Millstone thrown into +the Sea; and that he shall be found no +more at all, <i><abbr title='chapter'>chap.</abbr></i> <abbr title='eighteen'>xviii.</abbr> 21. Nothing can express +<span class='pageno' id='Page_279'>279</span>a total and universal Destruction more +effectually, or more emphatically. And this +is before the Millennium begins; as you may +see both by the Order of the Prophesies, and +particularly, in that upon this Destruction, the +<i>Hallelujah</i>’s are sung, <i><abbr title='chapter'>ch.</abbr></i> <abbr title='nineteen'>xix.</abbr> and concluded +thus, <i><abbr title='verse'>ver.</abbr></i> 6, 7. <i>Hallelujah, for the God omnipotent +reigneth. Let us be glad and rejoice, +and give Honour to him; for the Marriage of +the Lamb is come, and his Wife hath made +her self ready.</i> This, I suppose, every one +allows to be the millennial State, which now +approaches, and is making ready, upon the +Destruction of <i>Babylon</i>.</p> + +<p class='c005'>Thus much for the first Part of our Argument, +that the Kingdom of Christ will not +take place, till the Kingdom of Antichrist be +wholly destroy’d. We are now to prove the +second Part, that the Kingdom of Antichrist +will not be wholly destroy’d till the End of +the World, and the coming of our Saviour. +This, one would think, is sufficiently prov’d +from <abbr title='Saint'>St.</abbr> <i>Paul</i>’s Words alone, <i>2 Thess.</i> <abbr title='two'>ii.</abbr> 8. +<i>The Lord shall consume the Man of Sin</i>, who is +suppos’d the same with Antichrist, <i>with the +Spirit of his Mouth, and shall destroy him with +the Brightness of his coming</i>. He will not then +be destroyed before the coming of our Saviour; +and that will not be till the End of the World. +For <abbr title='Saint'>St.</abbr> <i>Peter</i> says, <i>Acts</i> <abbr title='three'>iii.</abbr> 21. <i>The Heaven +must receive him</i>, speaking of Christ, <i>until the +Times of Restitution of all things</i>; that is, the +Renovation of the World. And if we consider +<span class='pageno' id='Page_280'>280</span>that our Saviour’s coming will be in <i>Flames +of Fire</i>, as the same Apostle <abbr title='Saint'>St.</abbr> <i>Paul</i> tells us, +<i>2 Thess.</i> <abbr title='one'>i.</abbr> 7, 8. ’tis plain, that his coming will +not be till the Conflagration; in which last +Flames Antichrist will be universally destroy’d. +This Manner of Destruction agrees also with +the <i>Apocalypse</i> and with <i>Daniel</i>, and the Prophets +of the Old Testament. As to the <i>Apocalypse</i>, +<i>Babylon</i>, the Seat of Antichrist, is represented +there as destroy’d by Fire, <i><abbr title='chapter'>ch.</abbr></i> <abbr title='eighteen'>xviii.</abbr> 8, +18. <i><abbr title='chapter'>ch.</abbr></i> <abbr title='fourteen'>xiv.</abbr> 11. <i><abbr title='chapter'>ch.</abbr></i> <abbr title='nineteen'>xix.</abbr> 3, 20. And in <i>Daniel</i>, +when the Beast is destroy’d, <i><abbr title='chapter'>ch.</abbr></i> <abbr title='seven'>vii.</abbr> 11. <i>His +Body was given to the burning Flame.</i> Then +as to the other Prophets, they do not, you +know, speak of Antichrist or the Beast in +Terms, but under the Types of <i>Babylon</i>, <i>Tyre</i>, +and such-like; and these Places or Princes are +represented by them as to be destroy’d by Fire, +<i><abbr title='Isaiah'>Isa.</abbr></i> <abbr title='thirteen'>xiii.</abbr> 19. <i>Jer.</i> <abbr title='two'>ii.</abbr> 25. <i>Ezek.</i> <abbr title='twenty-eight'>xxviii.</abbr> 18.</p> + +<p class='c005'>So much for this third Argument; the fourth +Argument is this; the future Kingdom of +Christ will not be till the Day of Judgment +and the Resurrection; but that will not be till +the End of the World: Therefore, neither +the Kingdom of Christ. By the Day of Judgment +here, I do not mean the final and universal +Judgment; nor by the Resurrection, +the final and universal Resurrection; for these +will not be till after the Millennium. But +we understand here the first Day of Judgment +and the first Resurrection, which will be at the +End of this present World; according as <abbr title='Saint'>St.</abbr> +<i>John</i> does distinguish them, in the <abbr title='twentieth'>xxth</abbr> <i><abbr title='chapter'>chap.</abbr></i> +of the <i>Apocalypse</i>. Now that the Millennium +<span class='pageno' id='Page_281'>281</span>will not be till the Day of Judgment in this +Sense, we have both the Testimonies of <i>Daniel</i> +and of <abbr title='Saint'>St.</abbr> <i>John</i>. <i>Daniel</i>, in <i><abbr title='chapter'>chap.</abbr></i> <abbr title='seven'>vii.</abbr> <i><abbr title='verse'>ver.</abbr></i> +9, <i>&c.</i> <i><abbr title='verse'>ver.</abbr></i> 26, <i>&c.</i> supposes the Beast to rule +<i>till Judgment shall sit</i>, and then <i>they shall take +away his Dominion</i>, and it shall be given to +the People of the Saints of the most High. +<abbr title='Saint'>St.</abbr> <i>John</i> makes an explicit Declaration of +both these, in his <abbr title='twentieth'>xxth</abbr> <i><abbr title='chapter'>chap.</abbr></i> of the <i>Apocalypse</i>, +which is the great Directory in this point +of the Millennium; he says there were Thrones +set, as for a Judicature, <i><abbr title='verse'>ver.</abbr></i> 4. Then there +was a Resurrection from the Dead, and those +that rise, reigned with Christ a thousand Years: +Here’s a judicial Session, a Resurrection, and +the Reign of Christ joined together. There +is also another Passage in <abbr title='Saint'>St.</abbr> <i>John</i> that joins +the Judgment of the Dead with the Kingdom +of Christ; ’tis in the <abbr title='eleventh'>xith</abbr> Chapter, under the +seventh Trumpet; the Words are these, <abbr title='verse'>ver.</abbr> +15. <i>And the seventh Angel sounded, and +there were great Voices in Heaven, saying, +the Kingdoms of this World are become the +Kingdoms of our Lord and of his Christ; and +he shall reign for ever and ever, And the four +and twenty Elders, &c. And the Nations +were angry, and thy Wrath is come, and the +time of the Dead, that they should be judged, +and that thou shouldst give Reward unto thy +Servants the Prophets, and to the Saints, and +them that fear thy Name.</i> Here are two things +plainly express’d and link’d together, <i>The +judging of the Dead</i>, and the <i>Kingdom of +<span class='pageno' id='Page_282'>282</span>Christ</i>; wherein the Prophets and Saints are +rewarded. Now as the <i>judging of the Dead</i> +is not in this Life, so neither is the Reward +of the Prophets and Saints in this Life; as we +are taught sufficiently in the Gospel, and by +the Apostles, <i><abbr title='Matthew'>Mat.</abbr></i> <abbr title='nineteen'>xix.</abbr> 28. <i>1 Thess.</i> <abbr title='one'>i.</abbr> 7. 2 +<i>Tim.</i> <abbr title='four'>iv.</abbr> 8. 1 <i>Pet.</i> <abbr title='one'>i.</abbr> 7. and <i><abbr title='chapter'>ch.</abbr></i> <abbr title='five'>v.</abbr> 4. Therefore +the Reign and Kingdom of Christ, which is +joined with these two, cannot be in this Life, +or before the End of the World: And as +a farther Testimony and Confirmation of this, +we may observe that <abbr title='Saint'>St.</abbr> <i>Paul</i> to <i>Timothy</i> hath +joined together these three things; the <i>Appearance +of Christ</i>, the <i>Reign of Christ</i>, and +the <i>judging of the Dead. I charge thee therefore +before God and the Lord Jesus Christ, +who shall judge the quick and the dead, at his +appearing, and his Kingdom</i>, 2 Tim. <abbr title='four'>iv.</abbr> 1.</p> + +<p class='c005'>This might also be prov’d from the Order, +Extent and Progress of the Prophesies of the +<i>Apocalypse</i>; whereof some are such as reach +to the End of the World, and yet must be accomplish’d +before the Millennium begins, as +the Vials. Others are so far already advanc’d +towards the End of the World, as to leave no +room for a thousand Years Reign; as the +Trumpets. But because every one hath his +own Interpretation of these Prophesies, and it +would be tedious here to prove any single Hypothesis +in Contradistinction to all the rest, we +will therefore leave this Remark, to have more +or less Effect, according to the Minds it falls +upon; and proceed to our fifth Argument.</p> + +<p class='c005'><span class='pageno' id='Page_283'>283</span>Fifthly, The <i>new Jerusalem</i> State is the +same with the millennial State; but the <i>new +Jerusalem</i> State will not be till the End of the +World, or till after the Conflagration; therefore +neither the Millennium: That the <i>new +Jerusalem</i> State is the same with the Millennium, +is agreed upon, I think, by all Millennaries, +ancient and modern: <i>Justin Martyr</i>, +<i>Irenæus</i> and <i>Tertullian</i>, speak of it in that +Sense; and so do the latter Authors, so far as +I have observed. And <abbr title='Saint'>St.</abbr> <i>John</i> seems to give +them good Authority for it; in the <abbr title='twentieth'>xxth</abbr> <i><abbr title='chapter'>chap.</abbr></i> +of the <i>Apocalypse</i>, he says, the <i>Camp of the +Saints</i>, and <i>the beloved City</i> were besieg’d by +Satan and his gigantick Crew at the End of +the Millennium: That <i>beloved City</i> is the +<i>new Jerusalem</i>, and you see it is the same +with the Camp of the Saints, or, at least, contemporary +with it. Besides, the Marriage +of the Lamb was in, or at the Appearance +of the <i>new Jerusalem</i>, for that was the <i>Spouse +of the Lamb</i>, <abbr title='Apocalypse'>Apoc.</abbr> <abbr title='twenty-one'>xxi.</abbr> 2. Now this Spouse +was ready, and this Marriage was said to be +come, at the Destruction of <i>Babylon</i>, which +was the Beginning of the Millennium, <i><abbr title='chapter'>chap.</abbr></i> +<abbr title='eighteen'>xviii.</abbr> 7. Therefore the <i>new Jerusalem</i> run +all along with the Millennium, and was +indeed the same thing under another Name. +Lastly, what is this <i>new Jerusalem</i>, if it be +not the same with the millennial State? It +is promis’d a Reward to the Sufferers for Christ +<i><abbr title='Apocalypse'>Apoc.</abbr></i> <abbr title='three'>iii.</abbr> 12. and you see its wonderful Privileges, +<i><abbr title='chapter'>chap.</abbr></i> <abbr title='twenty-one'>xxi.</abbr> 3, 4. and yet it is not Heaven +<span class='pageno' id='Page_284'>284</span>and eternal Life; for it is said to come down +from God out of Heaven, <i><abbr title='chapter'>ch.</abbr></i> <abbr title='twenty-one'>xxi.</abbr> 2. and <i><abbr title='chapter'>ch.</abbr></i> <abbr title='three'>iii.</abbr> 12. +It can therefore be nothing but the glorious +Kingdom of Christ upon Earth, where the +Saints shall reign with him a thousand Years.</p> + +<p class='c005'>Now as to the second Part of our Argument, +that the <i>new Jerusalem</i> will not come down +from Heaven till the End of the World; of +this <abbr title='Saint'>St.</abbr> <i>John</i> seems to give us a plain Proof or +Demonstration; for he places the <i>new Jerusalem</i> +in the <i>new Heaven</i> and <i>new Earth</i>, +which cannot be till after the Conflagration. +Let us hear his Words, <i><abbr title='Apocalypse'>Apoc.</abbr></i> <abbr title='twenty-one'>xxi.</abbr> 1, 2. <i>And +I saw a new Heaven and a new Earth, for +the first Heaven and the first Earth were passed +away, and there was no more Sea. And +I John saw the holy City, new Jerusalem, +coming down from God out of Heaven; prepared +as a Bride adorned for her Husband.</i> +When the new Earth was made, he sees the +<i>new Jerusalem</i> coming down upon it; and +this Renovation of the Earth not being till the +Conflagration, the <i>new Jerusalem</i> could not be +till then neither. The Prophet <i>Isaiah</i> had long +before said the same thing, though not in +terms so express; he first says, <i>Behold I create +new Heavens and a new Earth, wherein you +shall rejoice</i>: Then subjoins immediately, <i>Behold, +I create Jerusalem a rejoicing</i>, <abbr title='Isaiah'>Isa.</abbr> <abbr title='sixty-five'>lxv.</abbr> +17, 18. This rejoicing is still in the same Place; +in the <i>new Heavens</i> and <i>new Earth</i>, or in +the <i>new Jerusalem</i>. And <abbr title='Saint'>St.</abbr> <i>John</i>, in a like +Method, first sets down the <i>new Earth</i>, then +<span class='pageno' id='Page_285'>285</span>the <i>new Jerusalem</i>; and expresses the Mind +of the Prophet <i>Isaiah</i> more distinctly.</p> + +<p class='c005'>This leads me to a sixth Argument to confirm +our Conclusion: The Time of the <i>Restitution</i> +or <i>Restauration of all Things</i>, spoken +of by <abbr title='Saint'>St.</abbr> <i>Peter</i> and the Prophets, is the same +with the Millennium; but that Restauration +will not be till the coming of Christ, and the +End of the World; therefore neither the Millennium. +That this Restitution of all things +will not be till the coming of our Saviour, +<abbr title='Saint'>St.</abbr> <i>Peter</i> declares in his Sermon, <i>Acts</i> <abbr title='three'>iii.</abbr> 21. +and that the coming of our Saviour will not +be till the End of the World, or till the Conflagration, +both <abbr title='Saint'>St.</abbr> <i>Paul</i> and <abbr title='Saint'>St.</abbr> <i>Peter</i> signify +to us, <i>1 Thess.</i> <abbr title='one'>i.</abbr> 7, 8. <i>2 Pet.</i> <abbr title='three'>iii.</abbr> 10. therefore +it remains only to prove, that this Restitution +of all Things spoken of here by the +Apostle, is the same with the Millennium. I +know that which it does directly and immediately +signify, is the Renovation of the World: +but it must include the moral World as well +as the Natural; otherwise it cannot be truly +said, as <abbr title='Saint'>St.</abbr> <i>Peter</i> does there, that all the Prophets +have spoken of it. And what is the +Renovation of the natural and moral World, +but the <i>new Jerusalem</i> or the <i>Millennium</i>?</p> + +<p class='c005'>These Arguments, taken together, have, to +me, an irresistible Evidence for the Proof of +our Conclusion; that the blessed Millennium +cannot obtain in the present Earth, or before +the Conflagration; but when Nature is renew’d, +and the Saints and Martyrs rais’d +<span class='pageno' id='Page_286'>286</span>from the Dead, then they shall reign together +with Christ, in the <i>new Heavens</i> and +<i>new Earth</i>, or in the <i>new Jerusalem</i>; Satan +being bound for a thousand Years.</p> + +<h3 class='c010'><span class='sc'>Chap. <abbr title='nine'>IX.</abbr></span></h3> +<p class='c011'><i>The chief Employment of the Millennium, +<span class='sc'>Devotion</span> and <span class='sc'>Contemplation</span>.</i></p> +<p class='c004'>We have now done with the Substance +of our Discourse; which is comprehended +in these three Propositions:</p> + +<p class='c014'><abbr title='one'>I.</abbr> <i>After the Conflagration of this World, +there will be new Heavens and a new +Earth, and that Earth will be inhabited.</i></p> + +<p class='c015'><abbr title='two'>II.</abbr> <i>That there is an happy millennial-State, +or a future Kingdom of Christ and his +Saints, prophesied of and promis’d in +the Old and New Testament; and receiv’d +by the Primitive Church, as a +Christian and Catholick Doctrine.</i></p> + +<p class='c015'><abbr title='three'>III.</abbr> <i>That this blessed millennial-State, according +as it is describ’d in Scripture, +cannot take place in the present Earth, +nor under the present Constitution of +Nature and Providence; But is to be +celebrated in the new Heavens and new +Earth, after the Conflagration.</i></p> + +<p class='c012'>These three Propositions support this Work, +and if any of them be broken, I confess +my Design is broken, and this Treatise is of +<span class='pageno' id='Page_287'>287</span>no Effect: But what remains to be spoken +to in these last Chapters, is more circumstantial +or modal; and an Error or Mistake in +such things, does not wound any vital Part of +the Argument. You must not therefore lay +aside your Severity and rigorous Censures; we +are very happy, if, in this Life, we can attain +to the Substance of Truth; and make rational +Conjectures concerning Modes and Circumstances, +where every one hath Right to offer +his Sense, with Modesty and Submission. Revelations +made to us from Heaven in this present +State, are often incompleat, and do not +tell us all; as if it was on purpose to set our +Thoughts a-work to supply the rest; which +we may lawfully do, provided it be according +to the Analogy of Scripture and Reason.</p> + +<p class='c005'>To proceed therefore; we suppose, as you +see, the <i>new Heavens</i> and the <i>new Earth</i> to +be the Seat of the <i>Millennium</i>, and that new +Creation to be <i>Paradisiacal</i>: Its Inhabitants +also to be righteous Persons, the Saints of the +most High. And seeing the ordinary Employments +of our present Life will then be +needless and superseded, as Military-Affairs, +Sea-Affairs, most Trades and Manufactures, +Law, Physick, and the laborious part of Agriculture; +it may be wonder’d, how this happy +People will bestow their Time; what Entertainment +they will find in a State of so much +Ease, and so little Action. To this one might +answer in short, by another Question, <i>How</i> +would they have entertain’d themselves in +<span class='pageno' id='Page_288'>288</span>Paradise, if Man had continued in Innocency? +This is a Revolution of the same State, and +therefore they may pass Time as well now as +they could have done then. But to answer +more particularly, besides all innocent Diversions, +ingenuous Conversations, and Entertainments +of Friendship, the greatest part of their +Time will be spent in <i>Devotion</i> and <i>Contemplation</i>. +O happy Employment, and next to +that of Heaven it self! What do the Saints +Above, but sing Praises unto God, and contemplate +his Perfections! And how mean and +despicable, for the most part, are the Employments +of this present Life, if compar’d with +those intellectual Actions! If Mankind was +divided into ten Parts, nine of those ten employ +their Time to get Bread to their Belly, +and Cloaths to their Back; and what Impertinences +are these to a reasonable Soul, if she +was free from the Clog of a mortal Body, or +if that could be provided for, without Trouble +or lots of Time? Corporeal Labour is from +Need and Necessity, but intellectual Exercises +are matter of Choice, that please and perfect at +the same Time.</p> + +<p class='c005'>Devotion warms and opens the Soul, and disposes +it to receive divine Influences. It sometimes +raises the Mind into an heavenly Ecstasy, +and fills it with a Joy that is not to be express’d. +When it is pure, it leaves a strong Impression +upon the Heart, of Love to God; and inspires +us with a Contempt of this World, having +tasted the Pleasures of the World to come. In +<span class='pageno' id='Page_289'>289</span>the State which we speak of, seeing the <i>Tabernacle +of God will be with Men</i>, <i><abbr title='Apocalypse'>Apoc.</abbr> <abbr title='twenty-one'>xxi.</abbr> 3</i>. we +may reasonably suppose that there will be greater +Effusions and Irradiations of the Holy Spirit, +than we have or can expect in this Region of +Darkness; and consequently, all the Strength and +Comfort that can arise from private Devotion.</p> + +<p class='c005'>And as to their publick Devotions, all Beauties +of Holiness, all Perfection of divine Worship, +will shine in their Assemblies. Whatsoever +<i>David</i> says of <i>Sion</i> and <i>Jerusalem</i>, <i><abbr title='Psalms'>Psal.</abbr> +lxxxiv.</i> are but Shadows of this <i>New Jerusalem</i>, +and of the Glory that will be in those Solemnities, +<i><abbr title='Psalms'>Psal.</abbr> <abbr title='eighty-seven'>lxxxvii.</abbr></i> Imagine what a Congregation +will be there of Patriarchs, Prophets, +Apostles, Christian Martyrs, and Saints of the +first Rank, throughout all Ages: And these all +known to one another by their Names and +History. This very meeting together of such +Persons, must needs create a Joy unspeakable: +But when they unite in their Praises to God +and to the Lamb, with pure Hearts full of divine +Love; when they sing their Hallelujahs to +him that sits upon the Throne, that hath wash’d +them in his Blood, and redeem’d them out of +every Kingdom, and Tongue, and People, +and Nation: When, with their Palms in their +Hands, they triumph over Sin and Death, and +Hell, and all the Powers of Darkness; can there +be any thing, on this side Heaven, and a Choir +of Angels, more glorious or more joyful?</p> + +<p class='c005'>But why did I except Angels? Why may +not they be thought to be present at these Assemblies? +<span class='pageno' id='Page_290'>290</span>In a Society of Saints and purified +Spirits, why should we think their Converse +impossible? In the Golden Age, the Gods were +always represented, as having freer Intercourse +with Men; and before the Flood, we may reasonably +believe it so. I cannot think, <i>Enoch</i> +was translated into Heaven without any Converse +with its Inhabitants before he went thither: +And seeing the Angels vouchsafed often, +in former Ages, to visit the Patriarchs upon +Earth, we may with Reason judge, that they +will much more converse with the same Patriarchs +and holy Prophets, now they are risen +from the Dead, and cleans’d from their Sins, and +seated in the <i>New Jerusalem</i>. I cannot but call +to mind, upon this Occasion, that Representation +which <abbr title='Saint'>St.</abbr> <i>Paul</i> makes to us, of a glorious +State and a glorious Assembly, too high for this +present Earth: ’Tis, (<i><abbr title='Hebrews'>Hebr.</abbr> <abbr title='twelve'>xii.</abbr> 22</i>, <i>&c.</i>) in +these Words: <i>But you are come unto Mount +Sion, and unto the City of the living God, the +heavenly Jerusalem, and to an innumerable +Company of Angels; to the general Assembly +and Church of the First-born, which are written +in Heaven; and to God the Judge of all, +and to the Spirits of just Men made perfect.</i> +This, I know, several apply to the Times and +State of the Gospel, in Opposition to that of +the Law; and it is introduc’d in that manner; +but here are several Expressions too high for +any present State of Things; they must respect +a future State, either of Heaven, or of the +Millennial Kingdom of Christ: And to the +<span class='pageno' id='Page_291'>291</span>latter of these Expressions agree, and have a +peculiar Fitness and Applicability to it. And +what follows in the Context, <i><abbr title='verse'>ver.</abbr> 26, 27, 28</i>. +<i>About shaking the Heavens and the Earth once +more</i>; removing the former Scenes, and bringing +on a new Kingdom that cannot be shaken: +All this, I say, answers to the Kingdom of +Christ, which is to be establish’d in the new +Heavens and new Earth.</p> + +<p class='c005'>But to proceed in their publick Devotions; +Suppose this August Assembly, inflam’d with +all divine Passions, met together to celebrate +the Name of God, with Angels intermixt, to +bear a Part in this holy Exercise: And let this +Concourse be, not in any Temple made with +Hands, but under the great Roof Heaven, (the +true Temple of the most High,) so as all the +Air may be fill’d with the chearful Harmony of +their Hymns and Hallelujahs: Then, in the +height of their Devotion, as they sing Praises +to the Lamb, and to him that sits upon the +Throne, suppose the Heavens to open, and the +Son of God to appear in his Glory, <i><abbr title='Apocalypse'>Apoc.</abbr> <abbr title='five'>v.</abbr> 11.</i> +with thousands and ten thousands of Angels +round about him; that their Eyes may see him, +who, for their Sakes was crucified upon Earth, +now encircled with Light and Majesty. This will +raise them into as great Transports as human +Nature can bear: They will wish to be dissolv’d, +they will strive to fly up to him in the Clouds, +or to breathe out their Souls in repeated Doxologies +of <i>Blessing, <abbr title='Chapter'>Ch.</abbr> <abbr title='five'>v.</abbr> 13. and Honour, and +Glory, and Power, to him that sits upon the +<span class='pageno' id='Page_292'>292</span>Throne, and to the Lamb, for ever and ever</i>.</p> + +<p class='c005'>But we cannot live always in the Flames of +Devotion; the Weakness of our Nature will not +suffer us to continue long under such strong Passions, +and such Intenseness of Mind. The Question +is therefore, What will be the ordinary +Employment of that Life? How will they entertain +their Thoughts, or spend their Time? +For we suppose they will not have that multiplicity +of frivolous Business that we have now; +about our Bodies, about our Children; in +Trades and Mechanicks; in Traffick and Navigation; +or Wars by Sea or Land. These +things being swept away wholly, or in a great +Measure, what will come in their Place? How +will they find Work or Entertainment for a +long Life? If we consider, who they are that +will have a Part in this first Resurrection, and +be Inhabitants of that World that is to come, +we may easily believe that the most constant +Employment of their Life will be <span class='sc'>Contemplation</span>. +Not that I exclude any innocent +Diversions, as I said before; the Entertainments +of Friendship, or ingenuous Conversation; +but the great Business and Design of that +Life is Contemplation, as preparatory to Heaven +and eternal Glory. <i>Ut paulatim assueseant +capere Deum, <abbr class='spell'>L.</abbr> 5. <abbr class='spell'>c.</abbr> 32.</i> as <i>Irenæus</i> says, +that they may, by Degrees, enlarge their Capacities, +fit and <i>accustom themselves to receive +God</i>. Or, as he says in another Place, <i>That +they may become capable of the Glory of the +Father</i>; that is, capable of bearing the Glory +<span class='pageno' id='Page_293'>293</span>and Presence of God; capable of the highest +Enjoyment of him, which is usually call’d the +<i>Beatifical Vision</i>; and is the Condition of the +Blessed in Heaven.</p> + +<p class='c005'>It cannot be deny’d, that in such a Millennial +State, where we shall be freed from all +the Incumbrances of this Life, and provided +of better Bodies and greater Light of Mind: +It cannot be doubted, I say, but that we shall +then be in a Disposition to make greater Proficiency +in the Knowledge of all Things, divine +and intellectual; and consequently of +making happy Preparations for our entring +upon a further State of Glory: For there is +nothing certainly does more prepare the Mind +of Man for the highest Perfections, than Contemplation, +with that Devotion which naturally +flows from it, as Heat follows Light. And +this Contemplation hath always a greater or +less Effect upon the Mind according to the +Perfection of its Object; so as the Contemplation +of the divine Nature is, of all others, +the most perfective in it self, and to us, according +to our Capacities and Decree of Abstraction. +An <i>immense Being</i> does strangely +fill the Soul; and Omnipotency, Omnisciency, +and infinite Goodness, do enlarge and dilate +the Spirit, while it fixily looks upon them. +They raise strong Passions of Love and Admiration, +which melt our Nature, and transform +it into the Mould and Image of that +which we contemplate: What the Scripture +says of our <i>Transformation</i> into the divine +<span class='pageno' id='Page_294'>294</span>Likeness; what <abbr title='Saint'>St.</abbr> <i>John</i> and the <i>Platonists</i> +say of our <i>Union</i> with God; and whatever is +not cant in the <i>mystical Theology</i>, when they tell +us of being deified; all this must spring from +these Sources of Devotion and Contemplation: +They will change and raise us from Perfection +to Perfection, as from Glory to Glory, +into a greater Similitude and nearer Station +to the divine Nature.</p> + +<p class='c005'>The Contemplation of God and his Works +comprehends all Things; for the one makes +the uncreated World, and the other the created: +And as the divine Essence and Attributes +are the greatest Objects that the Mind of Man +can set before it self; so next to that are the +Effects and Emanations of the Divinity, or +the Works of the divine Goodness, Wisdom +and Power in the created World. This hath +a vast Extent and Variety, and would be sufficient +to entertain their Time, in that happy +State, much longer than a thousand Years; as +you will easily grant, if you allow me but to +point at the several Heads of those Speculations.</p> + +<p class='c005'>The Contemplation of the <i>created World</i> divides +it self into three Parts; that of the <i>intellectual</i> +World; that of the <i>corporeal</i>; and the Government +and Administration of both, which +is usually call’d <i>Providence</i>. These three, drawn +into one Thought, with the Reasons and Proportions +that result from them, compose that +<span class='sc'>Grand Idea</span>, which is the Treasury and Comprehension +of all Knowledge; whereof we +have spoken more largely in the last Chapter +<span class='pageno' id='Page_295'>295</span>of the second Book of this <i>Theory</i>, under the +Name of the <i>Mundane Idea</i>. But at present +we shall only mention such Particulars, as may +be thought proper Subjects for the Meditations +and Enquiries of those who shall enjoy that +happy State which we now treat of.</p> + +<p class='c005'>As to the intellectual World, excepting our +own Souls, we know little, in this Region of +Darkness where we are at present, more than +bare Names: We hear of Angels and Archangels, +of Cherubins and Seraphins, of Principalities +and Powers, and Thrones, and Dominions: +We hear the Sound of these Words +with Admiration, but we know little of their +Natures; wherein their general Notion, and +wherein their Distinction consists; what peculiar +Excellencies they have, what Offices +and Employments, of all this we are ignorant; +only in general, we cannot but suppose +that there are more Orders and Degrees of +intellectual Beings, betwixt us and the Almighty, +than there are Kinds or Species of living +Creatures upon the Face of the Earth; +betwixt Man their Lord and Master, and the +least Worm that creeps upon the Ground; +nay, than there are Stars in Heaven, or Sands +upon the Sea-shore. For there is an infinite +Distance and Interval betwixt us and God +Almighty, and all that is fill’d with created Beings +of different Degrees of Perfection, still approaching +nearer and nearer to their Maker. +And when this invisible World shall be open’d +to us, when the Curtain is drawn, and +<span class='pageno' id='Page_296'>296</span>the Celestial Hierarchy set in order before our +Eyes, we shall despise our selves, and all the +petty Glories of a mortal Life, as the Dirt under +our Feet.</p> + +<p class='c005'>As to the corporeal Universe, we have some +Share already in the Contemplation and Knowledge +of that; though little in Comparison of +what will be then discover’d. The Doctrine +of the Heavens, fixed Stars, Planets and +Comets, both as to their Matter, Motion and +Form, will be then clearly demonstrated; and +what are Mysteries to us now, will become +matter of ordinary Conversation: We shall +be better acquainted with our neighbouring +Worlds, and make new Discoveries as to the +State of their Affairs. The Sun especially, +the great Monarch of the planetary Worlds; +whose Dominion reaches from Pole to Pole, +and the Greatness of his Kingdom is under the +whole Heaven: Who sends his bright Messengers +every Day through all the Regions of +his vast Empire; throwing his Beams of +Light round about him, swifter and farther +than a Thought can follow: This noble Creature, +I say, will make a good part of their +Study in the succeeding World. <i>Eudoxus</i>, the +Philosopher, wish’d he might dye like <i>Phaeton</i>, +in approaching too near to the Sun, provided +he could fly so near it, and endure it so long, +till he had discover’d its Beauty and Perfection. +Who can blame his Curiosity? Who +would not venture far to see the Court of so +great a Prince, who hath more Worlds under +<span class='pageno' id='Page_297'>297</span>his Command than the Emperors of the Earth +have Provinces or Principalities? Neither +does he make his Subjects Slaves to his Pleasure, +or Tributaries to serve and supply his Wants: +On the contrary, they live upon him, he nourishes +and preserves them; gives them Fruits +every Year, Corn, and Wine, and all the Comforts +of Life: This glorious Body, which now +we can only gaze upon and admire, will be +then better understood. A Mass of Light and +Flame, and ethereal Matter, ten thousand +times bigger than this Earth; enlightning +and enlivening an Orb that exceeds the Bulk +of our Globe, as much as that does the least +Sand upon the Sea-shore, may reasonably be +presum’d to have some great Being at the +Centre of it; but what that is we must leave +to the Enquiries of another Life.</p> + +<p class='c005'>The <i>Theory of the Earth</i> will be a common +Lesson there; carried through all its Vicissitudes +and Periods from first to last, till its +entire Revolution be accomplish’d. I told +you in the Preface, the <i>Revolution of the World</i> +was one of the greatest Speculations that we +are capable of in this Life; and this little +World where we are, will be the first and easiest +Instance of it, seeing we have Records, +Historical, or Prophetical, that reach from the +Chaos to the End of the new Heavens and new +Earth; which course of Time makes up the +greatest part of the Circle or Revolution. +And as what was before the Chaos, was but, in +my Opinion, the first Remove from a fixed Star, +<span class='pageno' id='Page_298'>298</span>so what is after the thousand Years Renovation, +is but the last Step to it again.</p> + +<p class='c005'>The <i>Theory of human Nature</i> is also an useful +and necessary Speculation, and will be carried +on to Perfection in that State. Having +fix’d the true Distinction betwixt Matter and +Spirit, betwixt the Soul and the Body, and +the true Nature and Laws of their Union, the +original Contract, and the Terms ratified by +Providence at their first Conjunction, it will +not be hard to discover the Springs of Action +and Passion; how the Thoughts of our Mind +and the Motions of our Body act in dependance +one upon another. What are the primary Differences +of Genius’s and Complexions, and +how our Intellectuals or Morals depend upon +them? What is the Root of Fatality, and how +far it extends? By these Lights they will see +into their own and every Man’s Breast, and +trace the Foot-steps of the divine Wisdom in +that strange Composition of Soul and Body.</p> + +<p class='c005'>This indeed is a mix’d Speculation, as most +others are, and takes in something of both +Worlds, intellectual and corporeal; and may +also belong in part to the third Head we mention’d, +<i>Providence</i>: But there is no need of +distinguishing these Heads so nicely, provided +we take in, under some or other of them, +what may be thought best to deserve our +Knowledge now, or in another World. As to +<i>Providence</i>, what we intend chiefly by it here, +is the general Oeconomy of our Religion, and +what is reveal’d to us in Scripture, concerning +<span class='pageno' id='Page_299'>299</span>God, Angels, and Mankind. These Revelations, +as most in Sacred Writ, are short +and incompleat; as being design’d for Practice +more than for Speculation, or to awaken and +excite our Thoughts rather than to satisfy them. +Accordingly, we read in Scripture of a Triune +Deity; of God made Flesh in the Womb of a +Virgin; barbarously crucified by the <i>Jews</i>; descending +into Hell; rising again from the Dead; +visibly ascending into Heaven; and sitting at the +Right Hand of God the Father, above Angels +and Archangels. These great things are imperfectly +revealed to us in this Life; which we +are to believe so far as they are revealed, in +hopes these Mysteries will be made more intelligible +in that happy State to come, where +Prophets, Apostles and Angels, will meet in +Conversation together.</p> + +<p class='c005'>In like manner, how little is it we understand +concerning the <i>Holy Ghost</i>? that he descended +like a <i>Dove</i> upon our Saviour, <i><abbr title='Matthew'>Mat.</abbr> <abbr title='three'>iii.</abbr> 16.</i> +Like cloven Tongues of Fire upon the Apostles +the Place being fill’d with a rushing mighty +Wind, <i>Acts <abbr title='two'>ii.</abbr></i> That he over shadow’d the +blessed Virgin, and begot the Holy Infant, <i><abbr title='Matthew'>Mat.</abbr> +<abbr title='one'>i.</abbr> 18.</i> That he made the Apostles speak all +sorts of Tongues and Languages <i>ex tempore</i>, +and pour’d out strange Virtues and miraculous +Gifts upon the Primitive Christians, <i>Luke +<abbr title='one'>i.</abbr> 35.</i> These things we know as bare Matter +of Fact, but the Method of these Operations +we do not at all understand. Who can tell +us now, what that is which we call <span class='sc'>Inspiration</span>? +<span class='pageno' id='Page_300'>300</span>What Change is wrought in the Brain, +and what in the Soul, and how the Effect follows? +Who will give us the just Definition +of a <i>Miracle</i>? What the proximate Agent is +above Man, and whether they are all from +the same Power? How the Manner and Process +of those miraculous Changes in Matter +may be conceiv’d? These Things we see darkly, +and hope they will be set in a clearer +Light, and the Doctrines of our Religion more +fully expounded to us, in that future World. +For as several things obscurely express’d in the +Old Testament, are more clearly reveal’d in +the New; so the same Mysteries, in a succeeding +State, may still receive a farther Explication.</p> + +<p class='c005'>The History of the Angels, good or bad, +makes another Part of this providential System. +Christian Religion gives us some Notices +of both Kinds, but very imperfect; what +Interest the good Angels have in the Government +of the World, and in ordering the Affairs +of this Earth and Mankind? What Subjection +they have to our Saviour? And what +Part in his Ministry? Whether they are Guardians +to particular Persons, to Kingdoms, to +Empires? All that we know at present, concerning +these Things, is but conjectural. And +as to the bad Angels, who will give us an +Account of their Fall and of their former +Condition? I had rather know the History of +<i>Lucifer</i>, than of all the <i>Babylonian</i> and <i>Persian</i> +Kings; nay, than of all the Kings of the +<span class='pageno' id='Page_301'>301</span>Earth. What the Birth-right was of that +mighty Prince? What his Dominions? Where +his Imperial Court and Residence? How he +was depos’d? For what Crime, and by what +Power? How he still wages War against Heaven, +in his Exile? What Confederates he +hath? What is his Power over Mankind, and +how limited? What Change or Damage he +suffer’d by the Coming of Christ, and how +it alter’d the Posture of his Affairs? Where +he will be imprison’d in the <i>Millennium</i>; and +what will be his last Fate and final Doom? +whether he may ever hope for a Revolution +or Restauration? These things lie hid in the +secret Records of Providence, which then, I +hope, will be open’d to us.</p> + +<p class='c005'>With the Revolution of <i>Worlds</i>, we mention’d +before the Revolution of <i>Souls</i>; which +is another great Circle of Providence, to be +studied hereafter: We know little here, either +of the Pre-existence or Post-existence of our +Souls. We know not what they will be, till +the loud Trump awakes us, and calls us again +into the corporeal World. Who knows how +many Turns he shall take upon this Stage of the +Earth, and how many Trials he shall have, before +his Doom will be finally concluded? Who +knows where, or what, is the State of Hell? +Where the Souls of the Wicked are said to +be for ever? What is the true State of Heaven? +What our celestial Bodies? and, what +that sovereign Happiness that is call’d the <i>Beatifical +Vision</i>? Our Knowledge and Conceptions +<span class='pageno' id='Page_302'>302</span>of these things are, at present, very general +and superficial; but in the future Kingdom +of Christ, which is introductory to Heaven +it self, these Imperfections, in a great +measure, will be done away; and such Preparations +wrought, both in the Will and Understanding, +as may fit us for the Life of Angels, +and the Enjoyment of God in eternal Glory.</p> + +<p class='c005'>Thus you see in general, what will be the +Employment of the Saints in the blessed <i>Millennium</i>: +And tho’ they have few of the +trifling Businesses of this Life, they will not +want the best and noblest of Diversions. ’Tis +an happy thing when a Man’s Pleasure is also +his Perfection; for most Men’s Pleasures are +such as debase their Nature. We commonly +gratify our lower Faculties, our Passions, and +our Appetites; and these do not improve, but +depress the Mind; and besides they are so +gross that the finest Tempers are surfeited +in a little time. There is no lasting Pleasure +but <i>Contemplation</i>; all others grow flat and +insipid upon frequent Use; and when a Man +hath run thorow a Set of Vanities, in the Declension +of his Age he knows not what to do +with himself, if he cannot Think; he saunters +about, from one dull Business to another +to wear out time; and hath no Reason to value +Life, but because he is afraid of Death: +But Contemplation is a continual Spring of +fresh Pleasures. Truth is inexhausted, and +when once you are in the right Way, the farther +you go, the greater Discoveries you make, +<span class='pageno' id='Page_303'>303</span>and with the greater Joy. We are sometimes +highly pleased, and even transported, with +little inventions in Mathematicks, or Mechanicks, +or natural Philosophy; all these things +will make part of their Diversion and Entertainment +in that State, all the Doctrine of +Sounds and Harmony, of Light, Colours, and +Perspective, will be known in Perfection: But +these I call Diversions, in comparison of their +higher and more serious Speculations, which +will be the Business and Happiness of that Life.</p> + +<p class='c005'>Do but imagine, that they will have the +Scheme of all humane Affairs lying before +them, from the Chaos to the last Period; the +universal History and Order of Times; the +whole Oeconomy of the Christian Religion, +and of all the Religions in the World; the +Plan of the Undertaking of the Messiah, with +all other Parts and Ingredients of the Providence +of this Earth: Do but imagine this, +I say, and you will easily allow, that when +they contemplate the Beauty, Wisdom and +Goodness of the whole Design, it must needs +raise great and noble Passions, and a far richer +Joy than either the Pleasures or Speculations +of this Life can exite in us; and this being +the last Act and Close of all human Affairs, +it ought to be the more exquisite and elaborate, +that it may crown the Work, satisfy the +Spectators, and end in a general Applause; +the whole Theatre resounding with the Praises +of the great Dramatist, and the wonderful Art +and Order of the Composition.</p> +<div> + <span class='pageno' id='Page_304'>304</span> + <h3 class='c010'><span class='sc'>Chap. <abbr title='ten'>X.</abbr></span></h3> +</div> +<p class='c011'><i>Objections against the Millennium, answer’d. +With some Conjectures concerning the State +of Things after the Millennium; and what +will be the final Consummation of this World.</i></p> +<p class='c004'>You see how Nature and Providence have +conspir’d, to make the <i>Millennium</i> as +happy a State, as any terrestrial State can be: +For, besides Health and Plenty, Peace, Truth, +and Righteousness will flourish there, and all +the Evils of this Life stand excluded. There +will be no ambitious Princes, studying Mischief +one against another, or contriving Methods +to bring their own Subjects into Slavery; +no mercenary Statesmen to assist and intrigue +with them, no Oppression from the Powerful, +no Snares or Traps laid for the Innocent, +no treacherous Friends, no malicious Enemies, +no Knaves, Cheats, Hypocrites; the Vermin +of this Earth, that swarm every where. There +will be nothing but Truth, Candor, Sincerity +and Ingenuity; as in a Society or Commonwealth +of Saints and Philosophers: In a Word, +’twill be <i>Paradise restor’d</i>, both as to Innocency +of Temper, and the Beauties of Nature.</p> + +<p class='c005'>I believe you will be apt to say, if this be +not true, ’tis pity but it should be true: For +’tis a very desirable State, where all good +People would find themselves mightily at ease. +What is it that hinders it then? It must be +<span class='pageno' id='Page_305'>305</span>some ill <i>Genius</i>; for Nature tends to such a +Renovation, as we suppose; and Scripture +speaks loudly of an happy State to be some +time or other on this side Heaven: And +what is there, pray, in this present World, +Natural and Moral, if I may ask with Reverence, +that could make it worth the while +for God to create it, if it never was better, nor +ever will be better? Is there not more Misery +than Happiness? Is there not more Vice +than Virtue in this World? As if it had +been made by a <i>Manichean</i> God. The Earth +barren, the Heavens inconstant; Men wicked +and God offended: This is the Posture of +our Affairs, such hath our World been hitherto, +with Wars and Bloodshed, Sickness, +and Diseases, Poverty, Servitude and perpetual +Drudgery for the Necessaries of a mortal +Life. We may therefore reasonably hope, +from a God infinitely good and powerful, for +better Times and a better State, before the +last Period and Consummation of all Things.</p> + +<p class='c005'>But it will be objected, it may be, that, according +to Scripture, the Vices and Wickedness +of Men will continue to the End of the +World; and so there will be no room for such +an happy State, as we hope for, <i><abbr title='Luke'>Luk.</abbr> <abbr title='eighteen'>xviii.</abbr> 8</i>. +Our Saviour says, <i>When the Son of Man cometh, +shall he find Faith upon the Earth?</i> They shall +<i>eat and drink and play</i>, as before the Destruction +of the <i>old World</i>, or of <i>Sodom</i>, (<i>Luke <abbr title='seventeen'>xvii.</abbr> 26</i>, +<i>&c.</i>) and the Wickedness of those Men, you +know, continued to the last. This Objection +<span class='pageno' id='Page_306'>306</span>may pinch those that suppose the Millennium +to be in the present Earth, and a thousand +Years before the coming of our Saviour; for +his Words seem to imply that the World will +be in a State of Wickedness even till his coming. +Accordingly Antichrist or the <i>Man of Sin</i>, is +not said to be destroy’d till the coming of our +Saviour, <i>2 Thess. <abbr title='two'>ii.</abbr> 8</i>. and till he be destroy’d, +we cannot hope for a Millennium. Lastly, +The coming of our Saviour is always represented +in Scripture as sudden, surprizing and unexpected; +as <i>Lightning</i> breaking suddenly +out of the Clouds, (<i>Luke <abbr title='seventeen'>xvii.</abbr> 24.</i> and <i><abbr title='chapter'>ch.</abbr> <abbr title='twenty-one'>xxi.</abbr> +34, 35</i>.) or as a <i>Thief in the Night</i>, <i>1 Thess. <abbr title='five'>v.</abbr> +2, 3, 4.</i> <i>2 Pet. <abbr title='three'>iii.</abbr> 10.</i> <i><abbr title='Apocalypse'>Apoc.</abbr> <abbr title='sixteen'>xvi.</abbr> 15.</i> But if +there be such a Fore-runner of it as the millennial +State, whose Bounds we know, according +as that expires and draws to an End, +Men will be certainly advertis’d of the approaching +of our Saviour: But this Objection, +as I told you, does not affect our Hypothesis, +for we suppose the Millennium will not be till +after the coming of our Saviour, and the Conflagration. +And also that his coming will be +sudden and surprising; and that Antichrist will +continue in being, tho’ not in the same degree +of Power, till that time: So that they that +place the Millennium in the present Earth, are +chiefly concern’d to answer this first Objection.</p> + +<p class='c005'>But you will object, it may be, in the second +Place, that this Millennium, wheresoever it +is, would degenerate at length into Sensuality, +and a <i>Mahometan Paradise:</i> For where there +<span class='pageno' id='Page_307'>307</span>are earthly Pleasures and earthly Appetites, +they will not be kept always in order without +any Excess or Luxuriancy; especially as to the +Senses to Touch and Taste. I am apt to think +this is true, if the Soul have no more Power +over the Body than she hath at present, and our +Senses, Passions, and Appetites be as strong +as they are now: But according to our Explication +of the Millennium, we have great +Reason to hope, that the Soul will have a +greater Dominion over the Resurrection-Body, +than she hath over this; and you know we +suppose that none will truly inherit the Millennium, +but those that rise from the Dead: +Nor do we admit any Propagation there, nor +the Trouble or Weakness of Infants. But that +all rise in a perfect Age, and never die; being +translated, at the final Judgment, to meet our +Saviour in the Clouds, and to be with him for +ever: Thus we easily avoid the Force of this +Objection. But those that place the Millennium +in this Life, and to be enjoy’d in these +Bodies, must find out some new Preservatives +against Vice, otherwise they will be continually +subject to Degeneracy.</p> + +<p class='c005'>Another Objection may be taken from the +personal Reign of Christ upon Earth, which +is a thing incongruous, and yet asserted by +many modern Millennaries; that Christ should +leave that Right-Hand of his Father, to come +and pass a thousand Years here below, living +upon Earth in an heavenly Body: This, I confess, +is a thing I never could digest, and therefore +<span class='pageno' id='Page_308'>308</span>I am not concern’d in this Objection; +not thinking it necessary that Christ should be +personally present and resident upon Earth in +the Millennium. I am apt to believe that there +will be then a celestial Presence of Christ, or +a <i>Shekinah</i>, as we noted before; as the Sun is +present to the Earth, yet never leaves its Place +in the Firmament; so Christ may be visibly +conspicuous in his heavenly Throne, as he was +to <abbr title='Saint'>St.</abbr> <i>Stephen</i>, <i>Acts <abbr title='seven'>vii.</abbr> 55, 56</i>. and yet never +leave the Right Hand of his Father. And this +would be a more glorious and illustrious Presence, +than if he should descend, and converse +amongst Men in a personal Shape: But these +things not being distinctly reveal’d to us, we +ought not to determine any thing concerning +them, but with Modesty and Submission.</p> + +<p class='c005'>We have thus far pretty well escap’d, and +kept our selves out of the reach of the ordinary +Objections against the Millennium: But +there remains one, concerning a <i>double Resurrection</i>, +which must fall upon every Hypothesis, +and ’tis this. The Scripture, they say, +speaks but of one Resurrection; whereas the +Doctrine of the Millennium supposes two; one +at the Beginning of the Millennium, for the +Martyrs, and those that enjoy that happy State, +and the other at the End of it; which is universal +and final, in the last Day of Judgment. +’Tis true, Scripture generally speaks of the Resurrection +in gross; without distinguishing first +and second; and so it speaks of the <i>Coming</i> of +our Saviour, without Distinction of first or second +<span class='pageno' id='Page_309'>309</span>yet it does not follow from that, that +there is but one coming of our Saviour, so neither +that there is but one Resurrection. And +seeing there is one place of Scripture that speaks +distinctly of two Resurrections, namely, the +<i><abbr title='twentieth'>xxth</abbr> <abbr title='chapter'>chap.</abbr></i> of the <i>Apocalypse</i>, that is to us a +sufficient Warrant for asserting two; as there +are some things in one Evangelist that are not +in another, yet we think them authentick if +they be but in one: There are also some things +in <i>Daniel</i>, concerning the <i>Messiah</i>, and concerning +the <i>Resurrection</i>, that are not in the +rest of the Prophets; yet we look upon his +single Testimony as good Authority. <abbr title='Saint'>St.</abbr> <i>John</i> +wrote the last of all the Apostles, and as the +whole Series of his Prophecies is new, reaching +through the latter Times to the Consummation +of all Things; so we cannot wonder if he had +something more particular reveal’d to him concerning +the Resurrection: That which was +spoken of before in general, being distinguish’d +now into <i>first</i> and <i>second</i>, or particular and +universal, in this last Prophet. <i>See Mr. Mede.</i> +Some think <abbr title='Saint'>St.</abbr> <i>Paul</i> means no less, when he +makes an <i>Order</i> in the Resurrection; some +rising sooner, some later, <i>1 <abbr title='Corinthians'>Cor.</abbr> <abbr title='fifteen'>xv.</abbr> 23, 24</i>, +<i>1 Thess.. <abbr title='four'>iv.</abbr> 14, 15</i>, <i>&c.</i> but whether that be so +or no, <abbr title='Saint'>St.</abbr> <i>John</i> might have a more distinct +Revelation concerning it, than <abbr title='Saint'>St.</abbr> <i>Paul</i> had, +or any one before him.</p> + +<p class='c005'>After these Objections, a great many Queries +and Difficulties might be propos’d relating +to the Millennium: But that’s no more than +<span class='pageno' id='Page_310'>310</span>what is found in all other Matters, remote from +our Knowledge. Who can answer all the +Queries that may be made concerning <i>Heaven</i>, +or <i>Hell</i>, or <i>Paradise</i>? When we know a Thing +as to the Substance, we are not to let go our +Hold, tho’ there remain some Difficulties unresolv’d; +otherwise we should be eternally sceptical +in most Matters of Knowledge. Therefore, +tho’ we cannot, for Example, give a full Account +of the Distinction of Habitations and Inhabitants +in the <i>future Earth</i>; or, of the Order +of the <i>first Resurrection</i>, whether it be perform’d +by degrees and successively, or all the Inhabitants +of the <i>new Jerusalem</i> rise at once, and +continue throughout the whole Millennium: +I say, tho’ we cannot give a distinct Account of +these, or such like Particulars, we ought not +therefore to deny or doubt whether there will be +a <i>new Earth</i>, or a <i>first Resurrection</i>. For the Revelation +goes clearly so far, and the Obscurity is +only in the Consequences and Dependences of +it; which Providence thought fit, without farther +Light, to leave to our Search and Disquisition.</p> + +<p class='c005'>Scripture mentions one Thing, at the End of +the Millennium, which is a common Difficulty +to all; and every one must contribute their +best Thoughts and Conjectures towards the Solution +of it: ’Tis the strange Doctrine of <i>Gog</i> +and <i>Magog</i>, <i><abbr title='Apocalypse'>Apoc.</abbr> <abbr title='twenty'>xx.</abbr> 8, 9</i>. which are to rise +up in Rebellion against the Saints, and besiege +the holy City, and the holy Camp: +And this is to be upon the Expiration of the +thousand Years, when Satan is loosen’d; for +<span class='pageno' id='Page_311'>311</span>no sooner will his Chains be knock’d off, but +he will put himself in the Head of this Army +of Giants, or Sons of the Earth, and attack +Heaven, and the Saints of the most High: +But with ill Success, for there will come down +Fire and Lightning from Heaven, and consume +them. This, methinks, hath a great Affinity +with the History of the Giants, rebelling and +assaulting Heaven, and struck down by Thunder-Bolts: +But that of setting Mountains upon +Mountains, or tossing them into the Sky, +that’s the poetical Part, and we must not expect +to find it in the Prophecy. The Poets +told their Fable, as of a thing past, and so it +was a Fable; but the Prophets speak of it, +as of a Thing to come, and so it will be a Reality: +But how and in what Sense it is to be +understood and explain’d, every one has the +Liberty to make the best Judgment he can.</p> + +<p class='c005'><i>Ezekiel</i> mentions <i>Gog</i> and <i>Magog</i>, <i><abbr title='chapter'>ch.</abbr></i> <abbr title='thirty-eight'>xxxviii.</abbr> +and xxxix. which I take to be only Types and +Shadows of these which we are now speaking +of, and not yet exemplify’d, no more than his +Temple. And seeing this People is to be at the +End of the <i>Millennium</i>, and in the same Earth +with it, we must, according to our Hypothesis, +plant them in the future Earth, and therefore +all former Conjectures about the <i>Turks</i>, or <i>Scythians</i>, +or other <i>Barbarians</i>, are out of Doors +with us, seeing the Scene of this Action does +not lie in the present Earth: They are also +represented by the Prophet, as a People distinct +and separate from the Saints, not in their +<span class='pageno' id='Page_312'>312</span>Manners only, but also in their Seats and +Habitations; for (<i><abbr title='Apocalypse'>Apoc.</abbr> <abbr title='twenty'>xx.</abbr> 8, 9.</i>) they are +said to come up from the four Corners of +the Earth, upon the Breadth of the Earth, and +there to besiege the <i>Camp of the Saints and +the beloved City</i>: This makes it seem probable +to me, that there will be a double Race +of Mankind in that <i>future Earth</i>; very different +one from another, both as to their +Temper and Disposition, and as to their Origin: +The one born from Heaven, Sons of +God, and of the Resurrection, who are the +true Saints and Heirs of the <i>Millennium</i>. The +other born of the Earth, Sons of the Earth, +generated from the Slime of the Ground, and +the Heat of the Sun, as brute Creatures were +at first: This second Progeny or Generation of +Men in the future Earth, I understand to be +signified by the Prophet under these borrowed +or feigned Names of <i>Gog</i> and <i>Magog</i>: And +this Earth-born Race, increasing and multiplying +after the Manner of Men, by carnal +Propagation, after a thousand Years, grew numerous, +as the Sand by the Sea; and thereupon +made an Irruption or Inundation upon +the Face of the Earth, and upon the Habitations +of the Saints; as the barbarous Nations did +formerly upon Christendom; or as the Giants +are said to have made War against the Gods: +But they were soon confounded in their impious +and sacrilegious Design, being struck +and consum’d by Fire from Heaven.</p> + +<p class='c005'><span class='pageno' id='Page_313'>313</span>Some will think, it may be, that there was +such a double Race of Mankind in the first +World also: <i>The Sons of Adam, and the +Sons of God</i>; because it is said, <i><abbr title='Genesis'>Gen.</abbr> <abbr title='six'>vi.</abbr></i> <i>When +Men began to multiply upon the Face of the +Earth</i>, that <i>the <span class='sc'>Sons of God saw the +Daughters of Men</span>, that they were fair, +and they took them Wives of all that they +lik’d.</i> And it is added, presently, <i><abbr title='verse'>ver.</abbr> 4.</i> <i>There +were Giants in the Earth in those Days; +and also after that, when the Sons of God +came in unto the Daughters of Men, and they +bare Children to them; the same became mighty +Men, which were of old, Men of Renown.</i> +Here seem to be two or three Orders or Races +in this Ante-diluvian World. <i>The Sons of +God; the Sons and Daughters of Adam</i>; and +a third Sort arising from the Mixture and Copulation +of these, which are call’d <i>Mighty +Men of old</i>, or Heroes. Besides, here are +Giants mention’d, and to which they are to +be reduc’d, it does not certainly appear.</p> + +<p class='c005'>This Mixture of these two Races, whatsoever +they were, gave, it seems, so great Offence +to God, that he destroy’d that World +upon it, in a Deluge of Water. It hath been +matter of great Difficulty to determine, who +these <i>Sons of God</i> were, that fell in Love with +and married the Daughters of Men. There +are two Conjectures that prevail most; one, +that they were Angels; and another, that they +were of the Posterity of <i>Seth</i>, and distinguished +from the rest, by their Piety, and the Worship +<span class='pageno' id='Page_314'>314</span>of the true God; so that it was a great +Crime for them to mingle with the rest of +Mankind, who are suppos’d to have been Idolaters: +Neither of these Opinions is to me +satisfactory. For as to Angels, good Angels +neither <i>marry, nor are given in Marriage</i>, <i><abbr title='Matthew'>Mat.</abbr> +<abbr title='twenty-two'>xxii.</abbr> 30.</i> and bad Angels are not called the +<i>Sons of God</i>. Besides, if Angels were capable +of those mean Pleasures, we ought in +Reason to suppose, that there are Female Angels, +as well as Male; for surely those Capacities +are not in vain through a whole <i>Species</i> +of Beings. And if there be Female Angels, +we cannot imagine, but that they must +be of a far more charming Beauty than the +dowdy Daughters of Men. Then as to the +Line of <i>Seth</i>, it does not appear that there was +any such Distinction of Idolaters and true +Worshipers before the Flood, or that there +was any such thing as Idolatry at that time, +nor for some Ages after. Besides, it is not +said, that the Sons of God fell in Love with +the Daughters of <i>Cain</i>, or of any degenerate +Race, but with the Daughters of <i>Adam</i>; which +may be the Daughters of <i>Seth</i>, as well as of +any other: These Conjectures therefore seem +to be shallow and ill-grounded. But what the +Distinction was of those two Orders, remains +yet very uncertain.</p> + +<p class='c005'><abbr title='Saint'>St.</abbr> <i>Paul</i> to the <i>Galatians</i>, (<i><abbr title='chapter'>chap.</abbr> <abbr title='four'>iv.</abbr> 21, 22</i>, +<i>&c.</i>) makes a Distinction also of a double Progeny; +that of <i>Sarah</i>, and that of <i>Hagar</i>: One +was born according to the Flesh, after a natural +<span class='pageno' id='Page_315'>315</span>Manner; and the other by the divine +Power, or in virtue of the divine Promise. +This Distinction of a natural and supernatural +Origin, and of a double Progeny; the one born +to Servitude, the other to Liberty, represents +very well either the Manner of our present +Birth, and of our future, at the Resurrection; +or that double Progeny and double manner of +Birth, which we suppose in the <i>future Earth</i>. +’Tis true, <abbr title='Saint'>St.</abbr> <i>Paul</i> applies this to the Law and +the Gospel; but typical Things, you know, +have different Aspects and Complexions, which +are not exclusive of one another; and so it +may be here. But however, this double Race +of Mankind in the future Earth, to explain +the Doctrine of <i>Gog</i> and <i>Magog</i>, is but a Conjecture; +and does not pretend to be otherwise +considered.</p> + +<p class='c005'>The last Thing that remains to be considered +and accounted for, is the Upshot and Conclusion +of all; namely, what will become of +the Earth after the thousand Years expir’d? +Or after the Day of Judgment past, and the +Saints translated into Heaven, what will be +the Face of Things here below? There being +nothing expresly reveal’d concerning this, we +must not expect a positive Resolution of it: +And the Difficulty is not peculiar to our Hypothesis; +for though the <i>Millennium</i>, and the +final Judgment, were concluded in the present +Earth, the Quære would still remain, <i>What</i> +would become of this Earth after the last Day? +So that all Parties are equally concern’d, and +<span class='pageno' id='Page_316'>316</span>equally free, to give their Opinion, <i>What</i> +will be the <i>last State and Consummation</i> of +this Earth: Scripture, I told you, hath not +defin’d this Point; and the Philosophers say +very little concerning it. The Stoicks indeed +speak of the final Resolution of all things into +<i>Fire</i>, or into <i>Ether</i>: which is the purest +and subtlest sort of Fire: So that the whole +Globe or Mass of the Earth, and all particular +Bodies, will, according to them, be at last dissolv’d +into a liquid Flame. Neither was this +Doctrine first invented by the Stoicks; <i>Heraclitus</i> +taught it long before them, and I take +it to be as ancient as <i>Orpheus</i> himself; who +was the first Philosopher amongst the <i>Greeks</i>: +And he deriving his Notions from the <i>Barbarick</i> +Philosophers, or the Sages of the <i>East</i>, +that School of Wisdom may be look’d upon +as the true Seminary of this Doctrine, as it +was of most other natural Knowledge.</p> + +<p class='c005'>But this Dissolution of the Earth into Fire, +may be understood two Ways; either that it +will be dissolv’d into a loose Flame, and so +dissipated and lost as Lightning in the Air, +and vanish into nothing; or that it will be +dissolv’d into a fix’d Flame, such as the Sun +is, or a fix’d Star. And I am of Opinion, that +the Earth after the last Day of Judgment, will +be chang’d into the Nature of a Sun, or of a +fix’d Star, and shine like them in the Firmament: +Being all melted down into a Mass of +æthereal Matter, and enlightning a Sphere or +Orb round about it. I have no direct and demonstrative +<span class='pageno' id='Page_317'>317</span>Proof of this I confess, but if Planets +were once fixed Stars, as I believe they +were, their Revolution to the same State again, +in a great Circle of Time, seems to be +according to the Methods of Providence, which +loves to recover what was lost or decay’d, after +certain Periods, and what was originally +good and happy, to make it so again, all +Nature, at last, being transform’d into a like +Glory with the Sons of God, (<i>Rom.</i> <abbr title='eight'>viii.</abbr> 21.)</p> + +<p class='c005'>I will not tell you what Foundation there +is in Nature, for this Change or Transformation +from the interiour Constitution of the +Earth, and the Instances we have seen of new +Stars appearing in the Heavens. I should lead +the <i>English</i> Reader too far out of his Way, +to discourse of these things: But if there be any +Passages or Expressions in Scripture, that countenance +such a State of things after the Day of +Judgment, it will not be improper to take +Notice of them. That radiant and illustrious +<i>Jerusalem</i>, describ’d by <abbr title='Saint'>St.</abbr> <i>John <abbr title='Apocalypse'>Apoc.</abbr></i> <abbr title='twenty-one'>xxi.</abbr> +<i><abbr title='verse'>ver.</abbr></i> 10, 11, 12, &c. compos’d all of Gemms +and bright Materials, clear and sparkling, as +a Star in the Firmament: Who can give an +Account what that is? Its Foundations, Walls, +Gates, Streets, all the Body of it, resplendent +as Light or Fire? What is there in Nature, or +in this Universe, that bears any Resemblance +with such a Phænomenon as this, unless it +be a Sun or a fix’d Star? Especially if we add +and consider what follows, <i><abbr title='verse'>ver.</abbr></i> 23. That <i>the +City had no need of the Sun, nor of the Moon +<span class='pageno' id='Page_318'>318</span>to shine in it</i>, <i><abbr title='verse'>ver.</abbr> 25</i>. And that <i>there was no +Night there</i>. This can be no terrestrial Body; +it must be a Substance luminous in it self, +and a Fountain of Light, as a fix’d Star: And +upon such a Change of the Earth, or Transformation, +as this, would <i>be brought to pass +the Saying that is written</i>, <span class='sc'>Death is Swallowed +up in Victory</span>. Which indeed <abbr title='Saint'>St.</abbr> +<i>Paul</i> seems to apply to our Bodies in particular, +<i>1 <abbr title='Corinthians'>Cor.</abbr> <abbr title='fifteen'>xv.</abbr> 54</i>. But in the eighth <abbr title='chapter'>Chap.</abbr> +to the <i>Romans</i> he extends it to all Nature, +<i><abbr title='verse'>ver.</abbr> 21</i>. <i>The Creation it self also shall be deliver’d +from the Bondage of Corruption, into +the glorious Liberty of the Sons of God.</i> And +accordingly <abbr title='Saint'>St.</abbr> <i>John</i>, speaking of the same +Time with <abbr title='Saint'>St.</abbr> <i>Paul</i> in that Place to the <i>Corinthians</i>, +namely, of the general Resurrection +and Day of Judgement, says, <i>Death</i> and +<i>Hades</i>, which we render Hell, <i>were cast into +the Lake of Fire, <abbr title='Apocalypse'>Apoc.</abbr> <abbr title='twenty'>xx.</abbr> 14.</i> This is +their being <i>swallowed up in Victory</i>, which +<abbr title='Saint'>St.</abbr> <i>Paul</i> speaks of; when <i>Death</i> and <i>Hades</i>, +that is, all the Region of Mortality, the Earth +and all its Dependences, are absorpt into a +Mass of Fire; and converted, by a glorious +Victory over the Powers of Darkness, into a +luminous Body and a Region of Light.</p> + +<p class='c005'>This great Issue and Period of the Earth, +and of all human Affairs, tho’ it seem to be +founded in Nature, and supported by several +Expressions of Scripture; yet we cannot, for +want of full Instruction, propose it otherwise +than as a fair Conjecture: The Heavens and +<span class='pageno' id='Page_319'>319</span>the Earth shall flie away at the Day of Judgment, +says the Text, <i><abbr title='Apocalypse'>Apoc.</abbr> <abbr title='twenty'>xx.</abbr> 11</i>. <i>And their +Place shall not be found.</i> This must be understood +of our Heavens and our Earth; and their +<i>flying away</i> must be their removing to some +other Part of the Universe, so as their Place +or Residence shall not be found any more +here below. This is the easy and natural Sense +of the Words; and this Translation of the +Earth will not be without some Change preceeding, +that makes it leave its Place, and, +with a lofty Flight, takes its Seat amongst the +Stars.——There we leave it; having conducted +it for the Space of seven thousand Years +thro’ various Changes, from a <i>dark Chaos to +a bright Star</i>.</p> + +<p class='c005'><i>FINIS.</i></p> + +<div class='nf-center-c1'> +<div class='nf-center c002'> + <div><span class='pageno' id='Page_320'>320</span><span class='xxlarge'><b>A REVIEW Of the <span class='sc'>Sacred</span> Theory of the Earth,</b></span></div> + <div class='c000'><span class='large'><b>And of its</b></span></div> + <div class='c000'><span class='xlarge'><b>PROOFS:</b></span></div> + <div class='c000'><span class='large'><b>Especially in Reference to</b></span></div> + <div class='c000'><span class='xlarge'><b>SCRIPTURE.</b></span></div> + <div class='c000'><i>LONDON</i>:</div> + <div>Printed for <span class='sc'>J. Hooke</span> in <i>Fleet-street</i>.</div> + </div> +</div> + +<div class='chapter'> + <span class='pageno' id='Page_322'>322</span> + <h2 class='c007'>A Review.</h2> +</div> +<p class='c016'>To take a <i>Review</i> of this <i>Theory</i> of +the <i>Earth</i>, which we have now +finish’d, we must consider, first, +the Extent of it, and then the +principal Parts whereof it consists: +It reaches, as you see, from one End of the +World to the other; from the first Chaos to +the last Day, and the Consummation of all +Things. This probably, will run the length +of seven thousand Years; which is a good +competent Space of Time to exercise our +Thoughts upon, and to observe the several +Scenes which Nature and Providence bring into +View within the Compass of so many Ages.</p> + +<p class='c005'><span class='pageno' id='Page_323'>323</span>The Matter and principal Parts of this +<i>Theory</i> are such things as are recorded in +Scripture: We do not feign a Subject, and +then discant upon it, for Diversion; but endeavour +to give an intelligible and rational +Account of such Matters of Fact, past or future, +as are there specified and declared. +What it hath seem’d good to the Holy Ghost +to communicate to us, by History or Prophecy, +concerning the several States and general +Changes of this Earth, makes the Argument +of our Discourse: Therefore the Things themselves +must be taken for granted, in one Sense +or other, seeing, besides all other Proofs, they +have the Authority of a Revelation; and our +Business is only to give such an Explication of +them, as shall approve it self to the Faculties +of Man, and be conformable to Scripture.</p> + +<p class='c005'>We will therefore first set down the Things +themselves, that make the subject Matter of +this <i>Theory</i>; and remind you of our Explication +of them: Then recollect the general +Proofs of that Explication, from Reason and +Nature; but more fully and particularly shew +how it is grounded upon Scripture. The +primary <i>Phænomena</i> whereof we are to give +an Account, are these five or six.</p> + +<p class='c014'><abbr title='one'>I.</abbr> <i>The Original of the Earth from a Chaos.</i></p> + +<p class='c015'><abbr title='two'>II.</abbr> <i>The State of Paradise, and the antediluvian +World.</i></p> + +<p class='c015'><abbr title='three'>III.</abbr> <i>The universal Deluge.</i></p> + +<p class='c015'><abbr title='four'>IV.</abbr> <i>The universal Conflagration.</i></p> + +<p class='c015'><span class='pageno' id='Page_324'>324</span><abbr title='five'>V.</abbr> <i>The Renovation of the World, or the +new Heavens and new Earth.</i></p> + +<p class='c015'><abbr title='six'>VI.</abbr> <i>The Consummation of all Things.</i></p> + +<p class='c012'>These are unquestionably in Scripture; and +these all relate, as you see, to the several +Forms, States and Revolutions of this Earth. +We are therefore oblig’d to give a clear and +coherent Account of these <i>Phænomena</i>, in that +Order and Consecution wherein they stand to +one another.</p> + +<p class='c005'>There are also in Scripture some other +Things, relating to the same Subjects, that may +be call’d the secondary Ingredients of this <i>Theory</i>, +and are to be referr’d to their respective +primary Heads. Such are, for Instance,</p> + +<p class='c014'><abbr title='one'>I.</abbr> <i>The Longevity of the Ante-diluvians.</i></p> + +<p class='c015'><abbr title='two'>II.</abbr> <i>The Rupture of the great Abyss, at the +Deluge.</i></p> + +<p class='c015'><abbr title='three'>III.</abbr> <i>The appearing of the Rainbow after the +Deluge, as a Sign that there never +should be a second Flood.</i></p> + +<p class='c012'>These things Scripture hath also left upon +Record, as Directions and Indications how to +understand the ante-diluvian State, and the +Deluge it self. Whosoever therefore shall undertake +to write the <i>Theory</i> of the <i>Earth</i>, must +think himself bound to give us a just Explication +of these secondary <i>Phænomena</i>, as well as +of the primary; and that in such a Dependance +and Connexion, as to make them give +and receive Light from one another.</p> + +<p class='c005'><span class='pageno' id='Page_325'>325</span>The former Part of the Task is concerning +the World behind us, Times and Things past, +that are already come to Light: The latter +is concerning the World before us, Times and +Things to come; that lie yet in the Bosom of +Providence, and in the Seeds of Nature. And +these are chiefly the <i>Conflagration</i> of the World, +and the <i>Renovation</i> of it. When these are +over and expir’d, then <i>comes the End</i>, as +<abbr title='Saint'>St.</abbr> <i>Paul</i> says, <i>1 <abbr title='Corinthians'>Cor.</abbr> <abbr title='fifteen'>xv.</abbr></i> Then the <i>Heavens +and the Earth fly away</i>, as <abbr title='Saint'>St.</abbr> <i>John</i> says, +<i><abbr title='Apocalypse'>Apoc.</abbr> <abbr title='twenty'>xx.</abbr></i> Then is the <i>Consummation</i> of all +Things, and the last Period of this sublunary +World, whatsoever it is: Thus far the Theorist +must go, and pursue the Motions of Nature, +till all Things are brought to Rest and +Silence: And in this latter Part of the <i>Theory</i>, +there is also a collateral Phænomenon, +the <i>Millennium</i>, or thousand Years Reign of +Christ and his Saints upon Earth, to be consider’d. +For this, according as it is reported +in Scripture, does imply a Change in the +natural World, as well as in the Morals and +therefore must be accounted for in the <i>Theory</i> +of the <i>Earth</i>: At least it must be there determin’d, +whether that State of the World, which +is singular and extraordinary, will be before +or after the Conflagration.</p> + +<p class='c005'>These are the Principals and Incidents of +this <i>Theory</i> of the <i>Earth</i>, as to the Matter +and Subject of it; which, you see, is both important, +and wholly taken out of Scripture: +As to our Explication of these Points, that is +<span class='pageno' id='Page_326'>326</span>sufficiently known, being set down at large +in four Books of this Theory; Therefore it +remains only, having seen the Matter of the +Theory, to examine the Form of it, and the +Proofs of it; for from these two things it +must receive its Censure. As to the Form, the +Characters of a regular Theory seem to be +these three; <i>Few and easy Postulatums; Union +of Parts</i>; and <i>a Fitness to answer, fully and +clearly, all the Phænomena to which it is to +be apply’d</i>.</p> + +<p class='c005'>We think our Hypothesis does not want any +of these Characters: As to the first, we take +but one single <i>Postulatum</i> for the whole Theory, +and that an easy one, warranted both by +Scripture and Antiquity; namely, <i>That this +Earth rise, at first, from a Chaos</i>: As to the +second, <i>Union of Parts</i>, the whole Theory +is but one Series of Causes and Effects from +that first Chaos. Besides, you can scarce admit +any one Part of it, first, last, or intermediate, +but you must, in Consequence of that, +admit all the rest. Grant me but that the +Deluge is truly explain’d, and I’ll desire no +more Proof for all the Theory: Or, if you +begin at the other End, and grant the <i>new +Heavens</i> and <i>new Earth</i> after the Conflagration, +you will be led back again to the first +Heavens and first Earth that were before the +Flood. For <abbr title='Saint'>St.</abbr> <i>John</i> says, that <i>new Earth</i> +was without a <i>Sea</i>, <i><abbr title='Apocalypse'>Apoc.</abbr> <abbr title='twenty-one'>xxi.</abbr> 1</i>. And it was +a <i>Renovation</i>, or <i>Restitution</i> to some former +State of Things: There was therefore some +<span class='pageno' id='Page_327'>327</span>former Earth without a Sea; which not being +the present Earth, it must be the ante-diluvian. +Besides, both <abbr title='Saint'>St.</abbr> <i>John</i>, and the Prophet <i>Esaias</i>, +have represented the <i>new Heavens</i> and <i>new +Earth</i>, as <i>paradisiacal</i>, according as it proved, +<i>Book <abbr title='four'>IV.</abbr> <abbr title='chapter'>Chap.</abbr> 2</i>. And having told us +the Form of the new-future-Earth, that it +will have <i>no Sea</i>, it is a reasonable Inference +that there was no Sea in the <i>paradisiacal +Earth</i>. However, from the Form of this future +Earth, which <abbr title='Saint'>St.</abbr> <i>John</i> represents to us, +we may at least conclude, that an <i>Earth without +a Sea</i> is no Chimæra, or Impossibility; +but rather a fit Seat and Habitation for the +Just and the Innocent.</p> + +<p class='c005'>Thus you see the Parts of the Theory link +and hold fast one another, according to the +Second Character: And as to the third, of +being <i>suited to the Phænomena</i>, we must refer +that to the next Head of <i>Proofs</i>. It may be +truly said, that bare Coherence and Union of +Parts is not a sufficient Proof; the Parts of a +Fable or Romance may hang aptly together, +and yet have no Truth in them: This is +enough indeed to give the Title of a just Composition +to any Work, but not of a true +one; till it appear that the Conclusions and +Explications are grounded upon good natural +Evidence, or upon good Divine Authority. +We must therefore proceed now to the third +thing to be consider’d in a Theory, <i>What</i> its +Proofs are? Or the Grounds upon which it +stands, whether Sacred or Natural?</p> + +<p class='c005'><span class='pageno' id='Page_328'>328</span>According to natural Evidence, things are +proved from their Causes or their Effects; and +we think we have this double Order of Proofs +for the Truth of our Hypothesis: As to the +Method of Causes, we proceed from what +is more simple, to what is more compound, +and build all upon one Foundation. Go but +to the Head of the Theory, and you will see +the Causes lying in a Train before you, from +first to last; and tho’ you did not know the +natural History of the World, past or future, +you might, by Intuition, foretel it, as to the +grand Revolutions and successive Faces of Nature, +through a long Series of Ages. If we +have given a true Account of the Motions +of the Chaos, we have also truly form’d the +first habitable Earth; and if that be truly form’d +we have thereby given a true Account of the +State of <i>Paradise</i>, and of all that depends upon +it; and not of that only, but also of the +universal Deluge. Both these we have shewn +in their Causes; The one from the Form of +that Earth, and the other from the Fall of it +into the Abyss: And tho’ we had not been +made acquainted with these things by Antiquity, +we might, in Contemplation of the +Causes, have truly conceiv’d them as Properties +or Incidents to the first Earth. But as to +the Deluge, I do not say, that we might have +calculated the Time, Manner, and other Circumstances +of it: These things were regulated +by Providence, in subordination to the moral +World; but that there would be, at one Time +<span class='pageno' id='Page_329'>329</span>or other, a Disruption of that Earth, or of +the great Abyss, and in Consequence of it, +an universal Deluge; so far, I think, the Light +of a Theory might carry us.</p> + +<p class='c005'>Farthermore, in Consequence of this Disruption +of the primæval Earth, at the Deluge, +the present Earth was made hollow and cavernous, +[<i>Theor. Book <abbr title='three'>iii.</abbr> <abbr title='chapter'>chap.</abbr> 7, and 8.</i>] +and by that means, (due Preparations being +used) capable of <i>Combustion</i>, or of perishing +by an universal Fire: Yet, to speak ingenuously, +this is as hard a Step to be made, in virtue +of natural Causes, as any in the whole <i>Theory</i>. +But in Recompence of that Defect, the Conflagration +is so plainly and literally taught us in +Scripture, and avow’d by Antiquity, that it can +fall under no dispute, as to the Thing it self; +and as to a Capacity or Disposition to it in the +present Earth, that I think is sufficiently made +out.</p> + +<p class='c005'>Then, the Conflagration admitted, in that +way it is explain’d in the third Book; the Earth, +you see, is, by that Fire, reduc’d to a second +Chaos. A Chaos truly so call’d; and from that, +as from the first, arises another Creation, or +<i>new Heavens</i> and a <i>new Earth</i>; by the same +Causes, and in the same Form, with the <i>paradisiacal</i>. +This is the <i>Renovation</i> of the +World; the <i>Restitution</i> of all Things mention’d +both by Scripture and Antiquity; and by +the Prophet <i>Isaiah</i>, <abbr title='Saint'>St.</abbr> <i>Peter</i> and <abbr title='Saint'>St.</abbr> <i>John</i>, +call’d the <i>new Heavens</i> and <i>new Earth</i>: With +this, as the last Period, and most glorious Scene +<span class='pageno' id='Page_330'>330</span>of all human Affairs, our <i>Theory</i> concludes, +as to this Method of Causes, whereof we are +now speaking.</p> + +<p class='c005'>I say, here it Ends as to the <i>Method of Causes</i>: +For tho’ we pursue the Earth still farther, +even to its last Dissolution, which is call’d the +Consummation of all Things; yet all that we +have superadded upon that Occasion, is but problematical, +and may, without Prejudice to the +<i>Theory</i>, be argued and disputed on either Hand. +I do not know, but that our Conjectures there +may be well grounded; but however, not +springing so directly from the same Root, or, +at least, not by Ways so clear and visible, I +leave that Part undecided: Especially seeing +we pretend to write no more than the <i>Theory +of the Earth</i>, and therefore as we begin no +higher than the <i>Chaos</i>, so we are not oblig’d +to go any farther than to the last State of a +terrestrial Consistency; which is that of the +new Heavens and the new Earth.</p> + +<p class='c005'>This is the first natural Proof, from the Order +of Causes: The second is from the Consideration +of Effects; namely, of such Effects as +are already in being: And therefore this Proof +can extend only to that Part of the <i>Theory</i>, that +explains the present and past Form and Phænomena +of the Earth. What is future, must be +left to a farther Trial, when the Thing comes +to pass, and present themselves to be examin’d +and compar’d with the Hypothesis. As to the +present Form of the Earth, we call all Nature +to Witness for us; the Rocks and the Mountains, +<span class='pageno' id='Page_331'>331</span>the Hills and the Valleys, the deep and +wide Sea, and the Caverns of the Ground: +Let these speak, and tell their Origin: How +the Body of the Earth came to be thus torn +and mangled? If this strange and irregular +Structure was not the Effect of a Ruin; and +of such a Ruin as was universal over the Face +of the whole Globe. But we have given such +a full Explication of this, in the first Part of +the Theory, from <i><abbr title='chapter'>chap.</abbr> <abbr title='nine'>ix.</abbr></i> to the End of that +Treatise, that we dare stand to the Judgment +of any that reads those four Chapters to determine +if the Hypothesis does not answer to +all those Phænomena, easy and adequately.</p> + +<p class='c005'>The next Phænomenon to be consider’d, is +the <i>Deluge</i>, with its Adjuncts: This also is +fully explain’d by our Hypothesis, in the <abbr title='second'>iid</abbr>, +<abbr title='third'>iiid</abbr>, and <abbr title='sixth'>vith</abbr> Chapters of the first Book: Where +it is shewn, that the <i>Mosaical Deluge</i>, that is, +an universal Inundation of the whole Earth, +above the Tops of the highest Mountains, +made by a breaking open of the great Abyss, +(for thus far <i>Moses</i> leads us) is fully explain’d +by this Hypothesis, and cannot be conceiv’d in +any other Method hitherto propos’d. There +are no Sources or Stores of Water sufficient +for such an Effect, that may be drawn upon +the Earth, and drawn off again, but by supposing +such an Abyss, and such a Disruption of +it, as the Theory represents.</p> + +<p class='c005'>Lastly, As to the Phænomena of <i>Paradise</i>, +and the ante-diluvian World, we have set them +down in Order in the second Book; and apply’d +<span class='pageno' id='Page_332'>332</span>to each of them its proper Explication, +from the same Hypothesis. We have also given +an Account of that Character which Antiquity +always assign’d to the first Age of the +World, or the Golden Age, as they call’d it; +namely, <i>Equality of Seasons</i> throughout the +Year, or a perpetual Equinox. We have also +taken in all the Adjuncts or Concomitants of +these States, as they are mention’d in Scripture. +<i>The Longevity</i> of the Ante-diluvians, and +the Declension or their Age by degrees, after +the Flood: As also that wonderful Phænomenon, +the <i>Rainbow</i>; which appear’d to <i>Noah</i> +for a Sign, that the Earth should never undergo +a second Deluge. And we have shewn +[<i>Theor.</i> <i>Book <abbr title='two'>ii.</abbr> <abbr title='chapter'>ch.</abbr> 5.</i>] wherein the Force and +Propriety of that Sign consisted, for confirming +<i>Noah</i>’s Faith in the Promise and in the Divine +Veracity.</p> + +<p class='c005'>Thus far we have explain’d the past Phænomena +of the natural World: The rest are Futurities, +which still lie hid in their Causes; and +we cannot properly prove a Theory from Effects +that are not yet in Being: But so far as +they are foretold in Scripture, both as to Substance +and Circumstance, in Prosecution of the +same Principles we have ante-dated their Birth, +and shew’d how they will come to pass. We +may therefore, I think, reasonably conclude, +that this Theory has perform’d its Task and +answer’d its Title; having given an Account +of all the general Changes of the natural World +as far as either Sacred History looks backwards, +<span class='pageno' id='Page_333'>333</span>or Sacred Prophecy looks forwards; so far as +the one tells us what is past in Nature, and +the other what is to come; And if all this be +nothing but an Appearance of Truth, ’tis a +kind of Fatality upon us to be deceiv’d.</p> + +<p class='c005'>So much for natural Evidence, from the +Causes or Effects: We now proceed to +Scripture, which will make the greatest Part +of this Review. The Sacred Basis upon which +the whole Theory stands, is the Doctrine of +<abbr title='Saint'>St.</abbr> <i>Peter</i>, deliver’d in his <i>second Epistle</i> and +<i>third Chapter</i>, concerning the <i>triple Order</i> and +Succession of the Heavens and the Earth; that +comprehends the whole Extent of our Theory; +which indeed is but a large Commentary upon +<abbr title='Saint'>St.</abbr> <i>Peter</i>’s Text. The Apostle sets out a +three-fold State of the Heavens and Earth, with +some general Properties of each, taken from +their different Constitution and different Fate. +The Theory takes the same three-fold State of +the Heavens and the Earth; and explains more +particularly, wherein their different Constitution +consists; and how, under the Conduct of +Providence, their different Fate depends upon +it. Let us set down the Apostle’s Words, with +the Occasion of them; and their plain Sense, +according to the most easy and natural Explication.</p> + +<p class='c014'><i>2 Pet. <abbr title='three'>iii.</abbr> <abbr title='verse'>ver.</abbr> 3. Knowing this first, that +there shall come in the last Days Scoffers, walking +after their own Lusts.</i></p> + +<p class='c015'>4. <i>And saying, where is the Promise of his +<span class='pageno' id='Page_334'>334</span>coming? For since the Fathers fell asleep, all +Things continue as they were from the Beginning +of the Creation.</i></p> + +<p class='c015'>5. <i>For this they willingly are ignorant of, +that by the Word of God, the Heavens were of +old, and the Earth consisting of Water and by +Water.</i></p> + +<p class='c015'>6. <i>Whereby the World that then was, being +overflowed with Water, perished.</i></p> + +<p class='c015'>7. <i>But the Heavens and the Earth that are +now, by the same Word, are kept in Store, reserved +unto Fire against the Day of Judgment, +and Perdition of ungodly Men.</i>—</p> + +<p class='c015'>10. <i>The Day of the Lord will come as a Thief +in the Night, in which the Heavens shall pass +away with a great Noise, and the Elements +shall melt with fervent Heat; the Earth also +and the Works that are therein shall be burnt up.</i></p> + +<p class='c015'>13. <i>Nevertheless we, according to his Promise, +look for new Heavens and a new Earth, +wherein dwelleth Righteousness.</i></p> + +<p class='c012'>This is the whole Discourse so far as relates +to our Subject: <abbr title='Saint'>St.</abbr> <i>Peter</i>, you see, had met with +some that scoff’d at the future Destruction of the +World, and the coming of our Saviour; and +they were Men, it seems, that pretended to Philosophy +and Argument; and they use this Argument +for their Opinion, <i>Seeing there has been +no Change in Nature, or in the World, from the +Beginning to this Time, why should we think +there will be any Change for the future?</i></p> + +<p class='c005'>The Apostle answers to this, that they willingly +forget, or are ignorant, that there were +<span class='pageno' id='Page_335'>335</span>Heavens of old, and an Earth, so and so constituted; +consisting of Water and by Water; by +reason whereof that World, or those Heavens +and that Earth, perish’d in a Deluge of Water. +But, saith he, the Heavens and the Earth, that +are now, are of another Constitution, fitted and +reserved to another Fate; namely to perish by +Fire: And after these are perish’d, there will be +new Heavens and a new Earth, according to +God’s Promise.</p> + +<p class='c005'>This is an easy Paraphrase, and the plain and +genuine Sense of the Apostle’s Discourse; and +no Body, I think, would ever look after any other +Sense, if this did not carry them out of their +usual Road, and point to Conclusions which +they did not fancy. The Sense, you see, hits the +Objection directly, or the Cavil which these +Scoffers made; and tells them, that they vainly +pretend that there hath been no change in the +World since the Beginning; for there was one +sort of Heavens and Earth before the Flood, and +another Sort now, the first having been destroy’d +at the Deluge. So that the Apostle’s Argument +stands upon this Foundation, that there is a Diversity +betwixt the present Heavens and Earth, +and the ante-diluvian Heavens and Earth; take +away that, and you take away all the Force of +his Answer.</p> + +<p class='c005'>Then as to his <i>new Heavens</i> and <i>new +Earth</i> after the Conflagration, they must be +material and natural, in the same Sense and +Signification with the former Heavens and +Earth; unless you will offer open Violence to +<span class='pageno' id='Page_336'>336</span>the Text. So that this Triplicity of the Heavens +and the Earth, is the first, obvious, plain +Sense of the Apostle’s Discourse; which every +one would readily accept, if it did not draw +after it a long Train of Consequences, and lead +them into other Worlds than they ever thought +of before, or are willing to enter upon now.</p> + +<p class='c005'>But we shall have Occasion by and by, to +examine this Text more fully in all its Circumstances: +Give me leave in the mean time to +observe, that <abbr title='Saint'>St.</abbr> <i>Paul</i> also implies that <i>triple +Creation</i> which <abbr title='Saint'>St.</abbr> <i>Peter</i> expresses. <abbr title='Saint'>St.</abbr> <i>Paul</i>, +I say, in the <abbr title='eighth'>viiith</abbr> Chapter to the <i>Romans</i>, +<abbr title='verse'>ver.</abbr> 20, 21. tells us of a <i>Creation</i> that will be +<i>redeem’d from Vanity</i>, which are the new Heavens +and new Earth to come. A <i>Creation in +Subjection to Vanity</i>; which is the present State +of the World; and a <i>Creation</i> that was subjected +to Vanity, in hopes of being restored, +which was the first <i>Paradisiacal</i> Creation: And +these are the three States of the natural World, +which make the Subject of our Theory.</p> + +<p class='c005'>To these two Places of <abbr title='Saint'>St.</abbr> <i>Peter</i> and <abbr title='Saint'>St.</abbr> +<i>Paul</i>, I might add that third in <abbr title='Saint'>St.</abbr> <i>John</i>, +concerning the new Heavens and new Earth, +with that distinguishing Character, that the +Earth was <i>without a Sea</i>: As this distinguisheth +it from the present Earth, so, being a <i>Restitution</i> +or <i>Restauration</i>, as we noted before, +it must be the same with some former Earth; +and consequently it implies, that there was +another precedent State of the natural World, +to which this is a Restitution. These three +<span class='pageno' id='Page_337'>337</span>Places I alledge, as comprehending and confirming +the Theory in its full Extent; But we +do not suppose them all of the same Force and +Clearness; <abbr title='Saint'>St.</abbr> <i>Peter</i> leads the Way, and gives +Light and Strength to the other two: When a +Point is prov’d by one clear Text, we allow +others, as Auxiliaries, that are not of the same +Clearness; but being open’d, receive Light +from the primary Text, and reflect it upon the +Argument.</p> + +<p class='c005'>So much for the Theory in general: We +will now take one or two principal Heads of +it, which virtually contain all the rest, and +examine them more strictly and particularly, +in reference to their Agreement with Scripture. +The two Heads we pitch upon, shall be our +Explication of the Deluge, and our Explication +of the new Heavens and new Earth: +We told you before, these two were as the +Hinges, upon which all the Theory moves, +and which hold the Parts of it in firm Union +one with another. As to the Deluge, if I +have explain’d that aright, by the Disruption +of the great Abyss, and the Dissolution of the +Earth that cover’d it, all the rest follows in +such a Chain of Consequences as cannot be +broken. Wherefore, in order to the Proof of +that Explication, and of all that depends upon +it, I will make bold to lay down this Proposition, +<i>That our Hypothesis concerning the universal +Deluge, is not only more agreeable to +Reason and Philosophy, than any other yet propos’d +to the World, but is also more agreeable +<span class='pageno' id='Page_338'>338</span>to Scripture</i>: Namely, to such Places of Scripture +as reflect upon the <i>Deluge</i>, the <i>Abyss</i>, +and the Form of the <i>first Earth</i>: And particularly +to the <i>History of Noah’s Flood, as recorded +by Moses</i>. If I can make this good, +it will, doubtless, give Satisfaction to all that +are free and intelligent; and I desire their +Patience, if I proceed slowly and by several +Steps. We will divide our Task into Parts, +and examine them separately; first, by Scripture +in general, and then by <i>Moses</i> his History +and Description of the Flood.</p> + +<p class='c005'>Our Hypothesis of the Deluge consists of +three principal Heads, or differs remarkably +in three Things from the common Explication. +First, in that we suppose the ante-diluvian +Earth to have been of another Form and Constitution +from the present Earth; with the +Abyss placed under it.</p> + +<p class='c005'>Secondly, In that we suppose the Deluge +to have been made, not by any Inundation of +the Sea, or overflowing of Fountains and Rivers; +nor (principally) by an Excess of Rains; +but by a real Dissolution of the exteriour Earth, +and Disruption of the Abyss which it cover’d: +These are the two principal Points; to which +may be added, as a Corollary,</p> + +<p class='c005'>Thirdly, That the Deluge was not in the +nature of a standing Pool; the Waters lying +every where level, of an equal Depth, and +with an uniform Surface; but was made by +a Fluctuation and Commotion of the Abyss +upon the Disruption: Which Commotion being +<span class='pageno' id='Page_339'>339</span>over, the Waters retired into their Channels, +and let the dry Land appear.</p> + +<p class='c005'>These are the most material and fundamental +Parts of our Hypothesis; and these being +prov’d consonant to Scripture, there can be +no doubt of the rest.</p> + +<p class='c005'>We begin with the first: That the ante-diluvian +Earth was of another Form and Constitution +from the present Earth, with the +Abyss placed under it: This is confirm’d in +Scripture, both by such Places as assert a Diversity +in general; and by other Places that +intimate to us, wherein that Diversity consisted, +and what was the form of the first +Earth. That Discourse of <abbr title='Saint'>St.</abbr> <i>Peter</i>’s, which +we have set before you concerning the past, +present and future Heavens and Earth, is so +full a Proof of this Diversity in general, that +you must either allow it, or make the Apostle’s +Argumentation of no Effect: He speaks plainly +of the natural World, <i>The Heavens and +the Earth</i>; and he makes a plain Distinction, +or rather Opposition, betwixt those before and +after the Flood. So that the least we can conclude +from his Words, is a Diversity betwixt +them; in answer to that Identity or Immutability +of Nature, which the Scoffers pretended +to have been ever since the Beginning.</p> + +<p class='c005'>But tho’ the Apostle, to me, speaks plainly +of the <i>natural World</i>, and distinguishes that +which was before the Flood, from the present; +yet there are some that will allow neither of +these to be contain’d in <abbr title='Saint'>St.</abbr> <i>Peter</i>’s Words; +<span class='pageno' id='Page_340'>340</span>and by that means would make this whole Discourse +of little or no Effect, as to our Purpose: +And seeing we, on the contrary, have made +it the chief Scripture-Basis of the whole Theory +of the Earth, we are oblig’d to free it from +those false Glosses or Mis-interpretations, that +lessen the Force of its Testimony, or make +it wholly ineffectual.</p> + +<p class='c005'>These Interpreters say, that <abbr title='Saint'>St.</abbr> <i>Peter</i> meant +no more than to mind these Scoffers, that the +World was once destroy’d by a Deluge of Water; +meaning the <i>Animate World</i>, Mankind +and living Creatures: And that it shall be destroyed +again by another Element, namely, by +Fire. So as there is no Opposition or Diversity +betwixt the two natural Worlds, taught or intended +by the Apostle; but only in reference to +their different Fate or Manner of perishing, and +not of their different Nature or Constitution.</p> + +<p class='c005'>Here are two main Points, you see, wherein +our Interpretations of this Discourse of the Apostle’s +differ. First, in that they make the Apostle +(in that <i>sixth verse</i>) to understand only +the World <i>Animate</i>, or Men in brute Creatures: +That these were indeed destroy’d, but +not the natural World, or the Form and Constitution +of the then Earth and Heavens. Secondly, +that there is no Diversity or Opposition +made by <abbr title='Saint'>St.</abbr> <i>Peter</i> betwixt the antient Heavens +and Earth, and the present, as to their +Form and Constitution. We pretend that these +are Mis-apprehensions or Mis-representations +of the Sense of the Apostle in both respects, and +<span class='pageno' id='Page_341'>341</span>offer these Reasons to prove them to be so.</p> + +<p class='c005'>For the first Point; That the Apostle speaks +here of the natural World, particularly in the +6th verse; and that it perished, as well as the +animate, these Considerations seem to prove.</p> + +<p class='c005'>First, because the Argument or Ground these +Scoffers went upon, was taken from the natural +World, its Constancy and Permanency in +the same State from the Beginning; therefore +if the Apostle answers <i>ad idem</i>, and takes away +their Argument, he must understand the same +natural World, and shew that it hath been +chang’d, or hath perish’d.</p> + +<p class='c005'>You will say, it may be, the Apostle doth not +deny, nor take away the Ground they went upon, +but denies the Consequence they made +from it; that <i>therefore there would be no Change +because there had been none</i>. No, neither doth +he do this, if by the <i>World</i> in the 6th verse, he +understands Mankind only; for their Ground +was this, <i>There hath been no Change in the +natural World</i>; their Consequence this, <i>Therefore +there will be none</i>, nor any Conflagration. +Now the Apostle’s Answer according to you, +is this, <i>You forget that Mankind hath been destroy’d +in a Deluge.</i> And what then? What’s +this to the natural World, whereof they were +speaking? This takes away neither Antecedent +nor Consequent, neither Ground nor Inference +nor any way toucheth their Argument, which +proceeded from the natural World, to the natural +World. Therefore you must either suppose +that the Apostle takes away their Ground, or +he takes away nothing.</p> + +<p class='c005'><span class='pageno' id='Page_342'>342</span>Secondly, What is it that the Apostle tells +these Scoffers they were ignorant of? That +there was a Deluge that destroy’d Mankind? +They could not be ignorant of that, nor pretend +to be so: It was therefore the Constitution +of those old Heavens and Earth, and the +Change or Destruction of them at the Deluge, +that they were ignorant of, or did not attend +to; and of this the Apostle minds them. These +Scoffers appear to have been <i>Jews</i> by the +Phrase they use, <i>Since the Fathers fell asleep</i>, +which in both Parts of it is a <i>Judaical</i> Expression; +and does <abbr title='Saint'>St.</abbr> <i>Peter</i> tell the <i>Jews</i> +that had <i>Moses</i> read to them every Sabbath, +that <i>they were ignorant that Mankind was once +destroyed with a Deluge in the Days of Noah</i>? +Or could they pretend to be ignorant of that +without making themselves ridiculous both to +<i>Jews</i> and Christians<a id='r6'></a><a href='#f6' class='c013'><sup>[6]</sup></a>? Besides, these do +not seem to have been of the Vulgar amongst +them, for they bring a Philosophical Argument +for their Opinion; and also in their +very Argument they refer to the History of +the Old Testament, in saying, <i>Since the Fathers +fell asleep</i>, amongst which Fathers, <i>Noah</i> +was one of the most remarkable.</p> + +<p class='c005'><span class='pageno' id='Page_343'>343</span><i>Thirdly</i>, The Design of the Apostle is to +prove to them, or to dispose them to the Belief +of the Conflagration, or future destruction of +the World; which I suppose you will not deny +to be a Destruction of the natural World; +therefore to prove or persuade this, he must +use an Argument taken from a precedent Destruction +of the natural World; for to give +an instance of the perishing of Mankind only, +would not reach home to his Purpose. And +you are to observe here, that the Apostle +does not proceed against them barely by Authority; +for what would that have booted? +If these Scoffers would have submitted to Authority, +they had already the Authority of the +Prophets and Apostles in this Point: but he +deals with them at their own Weapon, and +opposes Reasons to Reasons; What hath +been done may be done, and if the natural +World hath been once destroyed, ’tis not hard, +nor unreasonable to suppose those Prophecies +to be true, that say, it shall be destroyed +again.</p> + +<p class='c005'><i>Fourthly</i>, Unless we understand here the +natural World, we make the Apostle both +redundant in his Discourse, and also very obscure +in an easy Argument: If his Design was +only to tell them that Mankind was once destroy’d +in a Deluge, what’s that to the Heavens +and the Earth? The 5th verse would be +superfluous; which yet he seems to make the +foundation of his Discourse. He might have +told them how Mankind had perished before +<span class='pageno' id='Page_344'>344</span>with a Deluge, and aggravated that Destruction +as much as he pleas’d, without telling them +how the Heavens and the Earth were constituted +then; what was that to the Purpose, if +it had no Dependence or Connection with +the other? In the precedent Chapter, <i><abbr title='verse'>ver.</abbr> 5.</i> +when he speaks only of the Floods destroying +Mankind, he mentions nothing of the Heavens +or the Earth; and if you make him to intend no +more here, what he says more is superfluous.</p> + +<p class='c005'>I also add, that you make the Apostle very +obscure and operose in a very easy Argument: +How easy had it been for him, without this <i>Apparatus</i>, +to have told them, as he did before, +that God brought a Flood upon the World of +the ungodly; and not given us so much Difficulty +to understand his Sense, or such a Suspicion +and Appearance, that he intended something +more? For that there is at least a great Appearance +and Tendency to a farther Sense, I think +none can deny; And <abbr title='Saint'>St.</abbr> <i>Austin</i>, <i>Didymus Alex. +Bede</i>, as we shall see hereafter, understood it +plainly of the natural World; also modern Expositors +and Criticks; as <i>Cajetan</i>, <i>Estius</i>, <i>Drusius</i>, +<i>Heinsius</i>, have extended it to the natural +World, more or less, tho’ they had no Theory +to mislead them, nor so much as an Hypothesis +to support them; but attended only to the Tenor +of the Apostle’s Discourse, which constrained +them to that Sense, in whole or in Part.</p> + +<p class='c005'>Fifthly, The Opposition carries it upon the +natural World: The Opposition lies betwixt +the οἱ ἔκπαλαι οὐρανοὶ καὶ γῆ and οἱ νῦν οὐρανοὶ καὶ γῆ +<span class='pageno' id='Page_345'>345</span>the Heavens that were of old, and the Earth, +and the present Heavens and Earth, or the two +natural Worlds: And if they will not allow +them to be oppos’d in their Natures (which +yet we shall prove by and by) at least they must +be oppos’d in their Fate; and as this is to perish +by Fire, so that perished by Water; and +if it perish’d by Water, it perish’d; which is +all we contend for at present.</p> + +<p class='c005'>Lastly, If we would be as easily govern’d in +the Exposition of this Place, as we are of other +Places of Scripture, it would be enough to suggest, +that in Reason and Fairness of Interpretation, +the same World is destroy’d in the 6th +<i>verse</i>, that was describ’d in the foregoing <i>verse</i>; +but it is the natural World that is describ’d there, +the Heavens and the Earth, so and so constituted; +and therefore in Fairness of Interpretation +they ought to be understood here; that +World being the Subject that went immediately +before, and there being nothing in the Words +that restrains them to the animate World or +to Mankind. In the <abbr title='second'>iid</abbr> <i><abbr title='chapter'>ch.</abbr> <abbr title='verse'>ver.</abbr> 5.</i> the Apostle +does restrain the Word κόσμος by adding +ἀσεβῶν, <i>the World of the ungodly</i>; but here +’tis not only illimited, but, according to the +Context, both preceding and following, to be +extended to the natural World. I say by the following +Context too; for so it answers to the +World that is to perish by Fire; which will +reach the Frame of Nature as well as Mankind.</p> + +<p class='c005'>For a Conclusion of this first Point, I will set +down <abbr title='Saint'>St.</abbr> <i>Austin</i>’s Judgment in this Case; who +<span class='pageno' id='Page_346'>346</span>in several Parts of his Works hath interpreted +this Place of <abbr title='Saint'>St.</abbr> <i>Peter</i>, <i>of the natural World</i>. +As to the Heavens, he hath these Words in his +Expositian upon <i>Genesis</i>, <i>Hos etiam aërios +cœlos quondam periisse Diluvio, in quâdam earum, +quæ Canonica appellantur, Epistolâ legimus. +We read in one of the Epistles called Canonical</i>, +meaning this of <abbr title='Saint'>St.</abbr> <i>Peter</i>’s, <i>that the aërial +Heavens perished in the Deluge</i>. And he concerns +himself there to let you know that it was +not the starry Heavens that were destroy’d; the +Waters could not reach so high, but the Regions +of our Air. Then afterwards he hath +these Words, <i>Faciliùs eos (cœlos) secundum illius +Epistolæ authoritatem credimus periisse, & +alios, sicut ibi scribitur repositos. We do more +easily believe, according to the Authority of that +Epistle, those Heavens to have perished; and +others, as it is there written, substituted in their +Place</i>. In like manner, and to the same Sense, +he hath these Words upon <i><abbr title='Psalms'>Psal.</abbr> <abbr title='a hundred and one'>ci.</abbr></i> <i>Aerii utique +cœli perierunt ut propinqui Terris, secundum +quod dicuntur volucres cœli; sunt autem & cœli +cœlorum, superiores in Firmamento, sed utrùm +& ipsi perituri sint igne, an hi soli, qui etiam +diluvio perierunt, disceptatio est aliquanto scrupulosior +inter doctos.</i> And in his Book <i>de Civ. +Dei</i>, he hath several Passages to the same purpose, +<i>Quemadmodum in Apostolicâ illâ Epistolâ +à toto Pars accipitur, quod diluvio periisse +dictus est mundus, quamvis sola ejus cum suis +cœlis pars ima perierit.</i> These being to the +same Effect with the first Citation, I need not +<span class='pageno' id='Page_347'>347</span>make them English; and this last Place refers +to the Earth as well as the Heavens, as several +other places in <abbr title='Saint'>St.</abbr> <i>Austin</i> do, whereof we +shall give you an Account, when we come to +shew his Judgment concerning the second +Point, <i>the diversity of the ante-diluvian and +post-diluvian World</i>: This being but a Foretaste +of his good Will and Inclinations towards +this Doctrine.</p> + +<p class='c005'>These Considerations alledg’d, so far as I can +judge, are full and unanswerable Proofs, that +this Discourse of the Apostle’s comprehends +and refers to the natural World; and consequently +they warrant our Interpretation in this +Particular, and destroy the contrary. We have +but one Step more to make good, <i>That there +was a Change made in this natural World at +the Deluge</i>, according to the Apostle; and +this is to confute the second Part of their Interpretation, +which supposeth that <abbr title='Saint'>St.</abbr> <i>Peter</i> +makes no Distinction or Opposition betwixt +the ante-diluvian Heavens and Earth, and the +present Heavens and Earth, in that respect.</p> + +<p class='c005'>This second Difference betwixt us, methinks +is still harsher than the first; and contrary to +the very Form, as well as to the Matter of the +Apostle’s Discourse. For there is a plain Antithesis, +or Opposition made betwixt the Heavens +and the Earth of old (<i><abbr title='verse'>ver.</abbr> the 5th</i>) and +the Heavens and the Earth that are now (<i><abbr title='verse'>ver.</abbr> +the 7th</i>) οἱ ἔκπαλαι οῦρανοὶ καὶ ἡ γῆ, and οἱ νῦν οῦρανοὶ +καὶ ἡ γῆ, and the adversitive Particle, δὲ <i>but</i>, +you see marks the Opposition; so that it is +<span class='pageno' id='Page_348'>348</span>full and plain according to Grammar and Logick. +And that the Parts or Members of this +Opposition differ in Nature from one another, +is certain from this, because otherwise the Apostle’s +Argument or Discourse is of no Effect, +concludes nothing to the Purpose; he makes +no Answer to the Objection, nor proves any +thing against the Scoffers, unless you admit that +Diversity. For they said, <i>All Things had been +the same from the Beginning in the natural +World</i>; and unless he say, as he manifestly does, +that there hath been a Change in Nature, and +that the Heavens and Earth that are now, +are different from the ancient Heavens and +Earth which perish’d at the Flood, he says nothing +to destroy their Argument, nor to confirm +the prophetical Doctrine of the future +Destruction of the natural World.</p> + +<p class='c005'>This, I think, would be enough to satisfy any +clear and free Mind concerning the Meaning +of the Apostle; but because I desire to give +as full a Light to this Place as I can, and to +put the Sense of it out of Controversy, if possible, +for the future, I will make some farther +Remarks to confirm this Exposition.</p> + +<p class='c005'>And we may observe that several of those +Reasons which we have given to prove, that +the <i>natural World</i> is understood by <abbr title='Saint'>St.</abbr> <i>Peter</i>, +are double Reasons; and do also prove the +other Point in Question, a <i>Diversity betwixt +the two natural Worlds</i>, the ante-diluvian and +the present. As for Instance, unless you admit +this Diversity betwixt the two natural +<span class='pageno' id='Page_349'>349</span>Worlds, you make the <abbr title='fifth'>5th</abbr> <i>verse</i> in this <i>Chapter</i> +superfluous and useless; and you must suppose +the Apostle to make an Inference here +without Premises. In the <i><abbr title='sixth'>vith</abbr> verse</i> he makes +an Inference, <a id='r7'></a><a href='#f7' class='c013'><sup>[7]</sup></a><i>Whereby</i> the World, that then +was perish’d in a Deluge; What does this +<i>whereby</i> relate to? <i>by Reason</i> of what? Sure +of the particular Constitution of the Heavens +and the Earth immediately before describ’d. +Neither would it have signified any thing to +the Scoffers, for the Apostle to have told +them how the ante-diluvian Heavens and +Earth were constituted, if they were constituted +just in the same Manner as the present.</p> + +<p class='c005'>Besides, what is it, as I ask’d before, that +the Apostle tells these Scoffers they were ignorant +of? does he not say formally and expresly +(<i><abbr title='verse'>ver.</abbr> 5.</i>) that they were ignorant that the Heavens +and the Earth were constituted so and so, +before the Flood? But if they were constituted +as these present Heavens and Earth are, they +were not ignorant of their Constitution? Nor +did pretend to be ignorant, for their own +(mistaken) Argument supposeth it.</p> + +<p class='c005'>But before we proceed any further, give +me leave to note the Impropriety of our Translation, +in the <i>5th verse</i>, or latter Part of it; +Ἐξ ὕδατος καὶ δὶ ὕδατων (vel δὶ ὔδατος) συνισῶτα. +<span class='pageno' id='Page_350'>350</span>This we translate <i>standing in the Water, and +out of the Water</i>, which is done manifestly +in compliance with the present Form of the +Earth, and the Notions of the Translators, and +not according to the natural Force and Sense +of the <i>Greek</i> Words. If one met with this +Sentence<a id='r8'></a><a href='#f8' class='c013'><sup>[8]</sup></a> in a <i>Greek</i> Author, who would +ever render it <i>standing in the Water, and out +of the Water</i>? Nor do I know any <i>Latin</i> +Translator that hath ventur’d to render them +in that Sense, nor any <i>Latin</i> Father; <abbr title='Saint'>St.</abbr> <i>Austin</i> +and <abbr title='Saint'>St.</abbr> <i>Jerome</i> I’m sure do not, but <i>Consistens +ex aquâ</i>, or <i>de aquâ, & per aquam</i>; +for that later Phrase also συνεσάναι δὶ ὕδατος, +does not with so good Propriety signify <i>to +stand in the Water</i>, as to consist or subsist by +Water, or by the Help of Water, <i>Tanquam +per causam sustinentem</i>, as <abbr title='Saint'>St.</abbr> <i>Austin</i> and <i>Jerome</i> +render it. Neither does that Instance they +give from <i>1 Pet. <abbr title='three'>iii.</abbr> 20.</i> prove any thing to +the contrary, for the Ark was sustain’d by the +Waters, and the <i>English</i> does render it accordingly.</p> + +<p class='c005'>The Translation being thus rectified, you +<span class='pageno' id='Page_351'>351</span>see the ante-diluvian Heavens and Earth consisted +of Water, and by Water; which makes +Way for a second Observation to prove our +Sense of the Text; for if you admit no Diversity +betwixt those Heavens and Earth, and +the present, shew us pray, how the present +Heavens and Earth consist of Water, and by +Water? What watry Constitution have they? +The Apostle implies rather, that <i>the new Heavens +and Earth</i> have a fiery Constitution. +We have now Meteors of all Sorts in the Air, +Winds, Hail, Snow, Lightning, Thunder, and +all Things engender’d of fiery Exhalations, as +well as we have Rain; but according to our +Theory, <i>Book <abbr title='two'>ii.</abbr> <abbr class='spell'>c.</abbr> 5.</i> the ante-diluvian Heavens, +of all these Meteors had none but Dews +and Vapours, or watry Meteors only; and therefore +might very aptly be said by the Apostle +to be <i>constituted of Water</i>, or to have a watry +σίζασις. Then the Earth was said to <i>consist by +Water</i>, because it was built upon it, and at first +was sustain’d by it. And when such a Key as +this is put into our Hands, that does so easily +unlock this hard Passage, and makes it intelligible, +according to the just Force of the +Words, why should we pertinaciously adhere +to an<a id='r9'></a><a href='#f9' class='c013'><sup>[9]</sup></a> Interpretation, that neither agrees +with the Words, nor makes any Sense that +is considerable.</p> + +<p class='c005'><span class='pageno' id='Page_352'>352</span>Thirdly, If the Apostle had made the ante-diluvian +Heavens and Earth the same with the +present, his Apodosis in the 7th verse, should +not have been οἱ δε νῦν οῦρανοι, but καὶ οἱ αὐτοὶ καὶ ἡ +γῆ τεθησαυρισμένοι εἰσί, &c. I say, it would not +have been by way of Antithesis, but of Identity +or Continuation; <i>And the same Heavens +and Earth are kept in store reserv’d unto Fire</i>, +&c. Accordingly we see the Apostle speaks +thus, as to the <i>Logos</i>, or the <i>Word of God, +<abbr title='verse'>ver.</abbr> 7.</i> τῷ αὐτῷ λόγῳ, <i>by the same Word of God</i>; +where the Thing is the same, he expresseth +it as the same; and if it had been the same +Heavens and Earth, as well as the same Word +of God, why should he use a Mark of Opposition +for the one, and of Identity for the +other? To this I do not see what can be fairly +answer’d.</p> + +<p class='c005'>Fourthly, The ante-diluvian Heavens and +Earth were different from the present, because, +as the Apostle intimates, they were such, and so +constituted, as made them obnoxious to a Deluge; +whereas ours are of such a Form, as makes +them incapable of a Deluge, and obnoxious to +a Conflagration; the just contrary Fate, <i>Theor.</i> +<i>Book <abbr title='one'>i.</abbr> <abbr class='spell'>c.</abbr> 2.</i></p> + +<p class='c005'>If you say there was nothing of natural Tendency +or Disposition in either World to their +respective Fate, but the first might as well have +perished by Fire as Water, and this by Water +as by Fire, you unhinge all Nature and natural +Providence in that Method, and contradict +one main Scope of the Apostle in this Discourse. +<span class='pageno' id='Page_353'>353</span>His first Scope is to assert, and mind +them of that Diversity there was betwixt the +antient Heavens and Earth, and the present; and +from that, to prove against those Scoffers, that +there had been a Change and Revolution in +Nature: And his second Scope seems to be +this, to shew that Diversity to be such, as, under +the divine Conduct, leads to a different Fate, +and expos’d that World to a Deluge; for when +he had describ’d the Constitution of the first +Heavens and Earth, he subjoins, δὶ ὧν ὅ τοτε +κόσμος ὑδατι κατακλυοθεὶς ἀπόλετο. <i>Quia talis +erat</i>, saith <i>Grotius</i>, <i>qualem diximus, constitutio +& Terræ & Cœli.</i> <i>WHEREBY the then +World perish’d in a Flood of Water.</i> This <i>whereby</i> +notes some kind of casual Dependance, and +must relate to some Means or Conditions precedent. +It cannot relate to <i>Logos</i>, or <i>the Word +of God</i>, Grammar will not permit that; therefore +it must relate to the State of the ante-diluvian +Heavens and Earth immediately premis’d: +And to what purpose indeed should he +premise the Description of those Heavens and +Earth, if it was not to lay a Ground for this +Inference?</p> + +<p class='c005'>Having given these Reasons for the Necessity +of this interpretation: in the last place, +let us consider <abbr title='Saint'>St.</abbr> <i>Austin</i>’s Judgment and +his Sense upon this Place, as to the Point in +Question; as also the Reflections that some +other of the Ancients have made upon this +Doctrine of <abbr title='Saint'>St.</abbr> <i>Peter</i>’s. <i>Didymus Alexandrinus</i>, +who was for some time <abbr title='Saint'>St.</abbr> <i>Jerome</i>’s +<span class='pageno' id='Page_354'>354</span>Master, made such a severe Reflection upon +it, that he said this Epistle was corrupted, and +should not be admitted into the Canon, because +it taught the Doctrine of a <i>triple</i> or <i>triform +World</i> in this third Chapter; as you may see in +his <i>Enarr. in Epist. Canonicas</i>. Now this three-fold +World is first that in the <i>6th</i> verse, <i>The +World that then was</i>. In the <i>7th</i> verse, +<i>The Heavens and the Earth that are now</i>. And +in the <i>13th</i> verse, <i>We expect new Heavens and +a new Earth, according to his Promise.</i> This +seems to be a fair Account that <abbr title='Saint'>St.</abbr> <i>Peter</i> taught +the Doctrine of a triple World; and I quote +this Testimony, to shew what <abbr title='Saint'>St.</abbr> <i>Peter</i>’s Words +do naturally import, even in the Judgment of +one that was not of his Mind; and a Man is +not prone to make an Exposition against his own +Opinion, unless he thinks the Words very +pregnant and express.</p> + +<p class='c005'>But <abbr title='Saint'>St.</abbr> <i>Austin</i> owns the Authority of this Epistle, +and of this Doctrine, as deriv’d from it, +taking notice of this Text of <abbr title='Saint'>St.</abbr> <i>Peter</i>’s in several +Parts of his Works. We have noted three +or four Places already to this purpose, and we +may further take notice of several Passages in +his Treatise, <i>de Civ. Dei</i>, which confirm our +Exposition. In his <abbr title='twentieth'>xxth</abbr> Book, <i><abbr title='chapter'>ch.</abbr></i> <abbr title='twenty-four'>xxiv.</abbr> he Disputes +against <i>Porphyry</i>, who had the same Principles +with these Eternalists in the Text; or, if I +may so call them Incorruptarians; and thought +the World never had, nor ever would undergo +any Change, especially, as to the Heavens. <abbr title='Saint'>St.</abbr> +<i>Austin</i> could not urge <i>Porphyry</i> with the Authority +<span class='pageno' id='Page_355'>355</span>of <abbr title='Saint'>St.</abbr> <i>Peter</i>, for he had no Veneration +for the Christian Oracles, but it seems he had +some for the <i>Jewish</i>; and arguing against him, +upon that Text in the Psalms, <i>Cœli peribunt</i>, he +shews, upon Occasion, how he understands <abbr title='Saint'>St.</abbr> +<i>Peter</i>’s Destruction of the old World. <i>Legitur +Cœlum & Terra transibunt, Mundus transit, sed +puto quod præterit transit, transibunt aliquantò +mitius dicta sunt quam peribunt. In Epistolà +quoque Petri Apostoli, ubi aquâ inundatus, qui +tum erat, periisse dictus est Mundus, satis clarum +est quæ pars mundi a toto significata est, & +quatenus periisse dicta sit, & qui Cœli repositi igni +reservandi.</i> This he explains more fully afterwards +by subjoining a Caution (which we +cited before) that we must not understand +this Passion of <abbr title='Saint'>St.</abbr> <i>Peter</i>’s concerning the Destruction +of the ante-diluvian World, to take +in the whole Universe, and the highest Heavens, +but only the aerial Heavens, and the +sublunary World. <i>In Apostolicâ illâ Epistola +a toto pars accipitur, quod Diluvio periisse dictus +est Mundus quamvis sola ejus, cum suis +Cœlis pars ima perierit. In that Apostolical +Epistle, a part is signified by the whole, when +the World is said to have perished in the Deluge, +although the lower part of it only, with +the Heavens belonging to it, perished</i>; that is, +the Earth with the Regions of the Air that belong +to it. And consonant to this, in his Exposition +of that ci. <i>Psalm</i>, upon those Words, +<i>The Heavens are the work of thy Hands; they +shall perish, but thou shalt endure.</i> This perishing +<span class='pageno' id='Page_356'>356</span>of the Heavens, he says, <abbr title='Saint'>St.</abbr> <i>Peter</i> tells us, +hath been once done already, namely, at +the Deluge: <i>Apertè dixit hoc Apostolus +Petrus, Cœli erant olim & Terra, de aquâ +& per aquam constituti, Dei verbo; per +quod qui factus est mundus, aquâ inundatus +deperiit; Terra autem & Cœli qui nunc sunt, +igni reservantur. Jam ergo dixit periisse Cœlos +per Diluvium.</i></p> + +<p class='c005'>These Places shew us, that <abbr title='Saint'>St.</abbr> <i>Austin</i> understood +<abbr title='Saint'>St.</abbr> <i>Peter</i>’s Discourse to aim at the natural +World, and his <i>periit</i> or <i>periisse</i> (<abbr title='verse'>ver.</abbr> 6) to be of +the same Force as <i>peribunt</i> in the <i>Psalms</i>, when +’tis said the Heavens <i>shall perish</i>; and consequently +that the Heavens and the Earth, in this +Father’s Opinion, were as really changed and +transformed at the Time of the Flood, as they +will be at the Conflagration. But we must +not expect from <abbr title='Saint'>St.</abbr> <i>Austin</i>, or any of the Antients, +a distinct Account of this Apostolical +Doctrine, as if they knew and acknowledg’d +the Theory of the first World; that does not +at all appear, but what they said was either +from broken Tradition, or extorted from them +by the Force of the Apostle’s Words and their +own Sincerity.</p> + +<p class='c005'>There are yet other Places in <abbr title='Saint'>St.</abbr> <i>Austin</i> +worthy our Consideration upon this Subject; +especially his Exposition of this <abbr title='third'>iiid</abbr> Chapter of +<abbr title='Saint'>St.</abbr> <i>Peter</i>, as we find it in the same Treatise, +<i>de Civ. Dei</i>, <i>cap.</i> <abbr title='eighteen'>xviii.</abbr> There he compares +again, the Destruction of that World at the +<span class='pageno' id='Page_357'>357</span>Deluge, with that which shall be at the Conflagration, +and supposeth both the Heavens +and Earth to have perish’d: <i>Apostolus commemorans +factum ante Diluvium, videtur admonuisse +quodammodo quatenùs in fine hujus +seculi mundum istum periturum esse credamus. +Nam & illo tempore periisse dixit, qui tunc +erat, mundum; nec solum orbem terræ, verum +etiam cœlos.</i> Then giving his usual Caution, +that the Stars and starry Heavens should +not be comprehended in that mundane Destruction, +he goes on, <i>Atque hoc modo</i> (penè +totus aër) <i>cum terra perierat; cujus Terræ +utique prior facies</i> (nempe ante-diluviana) +<i>fuerat deleta Diluvia. Qui autem nunc sunt +cœli & terra eodem verba repositi sunt igni reservandi; +Proinde qui Cœli & quæ Terra id +est, qui mundus, pro eo mundo qui Diluvio periit, +ex eádem aquâ repositus est, ipse igni novissimo +reservatur.</i> Here you see <abbr title='Saint'>St.</abbr> <i>Austin</i>’s +Sense upon the whole Matter; which is this, +that the natural World, the Earth with the +Heavens about it, was destroyed and chang’d +at the Deluge into the present Heavens and +Earth; which shall again, in like Manner, be +destroyed and chang’d by the last Fire. Accordingly, +in another place, to add no more, +he saith, the Figure of the (sublunary) World +shall be changed at the Conflagration, as it +was chang’d at the Deluge: <i>Tunc figura hujus +mundi</i>, &c. <i>cap.</i> <abbr title='sixteen'>xvi.</abbr></p> + +<p class='c005'>Thus you see, we have <abbr title='Saint'>St.</abbr> <i>Austin</i> on our +side, in both Parts of our Interpretation; that +<span class='pageno' id='Page_358'>358</span><abbr title='Saint'>St.</abbr> <i>Peter</i>’s Discourse is to be referr’d to the +natural inanimate World, and that the present +natural World is distinct and different from that +which was before the Deluge. And <abbr title='Saint'>St.</abbr> <i>Austin</i> +having applied this expresly to <abbr title='Saint'>St.</abbr> <i>Peter</i>’s Doctrine +by way of Commentary, it will free us +from any Crime or Affectation of Singularity +in the Exposition we have given of that Place.</p> + +<p class='c005'>Venerable <i>Bede</i> hath followed <abbr title='Saint'>St.</abbr> <i>Austin</i>’s +Footsteps in this Doctrine; for, interpreting +<abbr title='Saint'>St.</abbr> <i>Peter</i>’s <i>original World</i> (Αρχαῖος Κόσμος) +2 <i>Pet.</i> <abbr title='two'>ii.</abbr> 5. he refers both that and this +(<i><abbr title='chapter'>chap.</abbr></i> <abbr title='three'>iii.</abbr> 6.) to the natural inanimate World, +which he supposeth to have undergone a +Change at the Deluge. His Words are these, +<i>Idem ipse mundus est</i> (nempe quoad materiam) +<i>in quo nunc humanum genus habitat, quem inhabitaverunt +hi qui ante diluvium fuerunt, sed +tamen rectè Originalis Mundus, quasi alius dicitur; +quia sicut in consequentibus hujus Epistolæ +scriptum continetur, Ille tunc mundus +aquâ inundatus periit. Cælis videlicet qui +erant prius, id est, cunctis aëris hujus turbulenti +spatiis, aquarum accrescentiun altitudine consumptis, +ac Terrâ in alteram faciem, excedentibus +aquis, immutatâ. Nam etsi montes +aliqui atque convalles ab initio facti creduntur, +non tamen tanti quanti nunc in orbe cernuntur +universo. ’Tis the same World</i> (namely, as +to the Matter and Substance of it) <i>which +Mankind lives in now, and did live in before +the Flood, but yet that is truly called the +ORIGINAL WORLD, being as it were another +<span class='pageno' id='Page_359'>359</span>from the present. For it is said in the +Sequel of this Epistle, that the World that was +then, perished in the Deluge; namely, the Regions +of the Air were consumed by the Height +and Excess of the Water; and by the same Waters +the Earth was changed into another Form +or Face. For although some Mountains and +Valleys are thought to have been made from +the Beginning, yet not such great ones as now +we see throughout the whole Earth.</i></p> + +<p class='c005'>You see this Author does not only own a +Change made at the Deluge, but offers at a +farther Explication wherein that Change consisted, +<i>viz.</i> That the Mountains and Inequalities +of the Earth were made greater than +they were before the Flood; and so he makes +the Change, or the Difference betwixt the +two Worlds gradual, rather than specifical, if +I may so term it. But we cannot wonder at +that, if he had no Principles to carry it farther, +or to make any other Sort of Change intelligible +to him. <i>Bede</i> [<i>De 6 dier. creat.</i>] +also pursues the same Sense and Notion in his +Interpretation of that <i>Fountain</i>, <i><abbr title='Genesis'>Gen.</abbr></i> <abbr title='two'>ii.</abbr> 5. that +watered the Face of the Earth before the Flood. +And many other Transcribers of Antiquity +have recorded this Tradition concerning a +Difference, gradual or specifical, both in the +ante-diluvian Heavens (<i>Gloss. Ordin. <abbr title='Genesis'>Gen.</abbr></i> <abbr title='nine'>ix.</abbr> +<i>de Iride. Lyran. ibid. Hist. Scholast.</i> <i><abbr class='spell'>c.</abbr> 35. +Rab. Maurus & Gloss. Inter. <abbr title='Genesis'>Gen.</abbr></i> <abbr title='two'>ii.</abbr> 5, 6. +<i>Alcuin. Quæst. in <abbr title='Genesis'>Gen.</abbr> inter.</i> 135.) and in +the ante-diluvian Earth, as the same Authors +<span class='pageno' id='Page_360'>360</span>witness in other Places: As <i>Hist. Schol. <abbr class='spell'>c.</abbr> 34. +Gloss. Ord. in <abbr title='Genesis'>Gen.</abbr></i> <abbr title='seven'>vii.</abbr> <i>Alcuin. Inter. 118, &c.</i> +Not to Instance those that tell us the Properties +of the ante-diluvian World under the +Name and Notion of <i>Paradise</i>.</p> + +<p class='c005'>Thus much concerning this remarkable +Place in <abbr title='Saint'>St.</abbr> <i>Peter</i>, and the true Exposition +of it; which I have the more largely insisted +upon, because I look upon this Place as +the chief Repository of that great natural +Mystery, which in Scripture is communicated +to us concerning the triple State or Revolution +of the World. And of those Men that +are so scrupulous to admit the Theory we +have propos’d, I would willingly know, whether +they believe the Apostle in what he says +concerning the <i>new Heavens</i> and the <i>new +Earth to come</i>? <abbr title='verse'>ver.</abbr> 13. and if they do, +why they should not believe him as much concerning +the <i>old Heavens</i> and the <i>old Earth</i> +past? <i><abbr title='verse'>ver.</abbr></i> 5, and 6. which he mentions as formally, +and describes more distinctly than the +other. But if they believe neither past nor to +come, in a natural Sense, but an unchangeable +State of Nature from the Creation to its +Annihilation, I leave them then to their Fellow-Eternalists +in the Text, and to the Character +or Censure the Apostle gives them, +Κατὰ τὰς ἴδιας αὐτῶν ἐπιθυμίας πορευόμενοι, Men +that go by their own private Humour and Passions, +and prefer that to all other Evidence.</p> + +<p class='c005'>They deserve this Censure, I am sure, if +they do not only disbelieve, but also scoff, at +<span class='pageno' id='Page_361'>361</span>this Prophetick and Apostolick Doctrine concerning +the Vicissitudes of Nature and a +triple World. The Apostle in this Discourse +does formally distinguish three Worlds (for +’tis well known that the <i>Hebrews</i> have no +Word to signify the natural World, but use +that Periphrasis, <i>the Heavens</i> and <i>the Earth</i>) +and upon each of them engraves a Name and +Title that bears a Note of Distinction in it: +He calls them the <i>old Heavens and Earth</i>, +the <i>present Heavens and Earth</i>, and the <i>new +Heavens and Earth</i>. ’Tis true, these three +are one, as to Matter and Substance; but they +must differ as to Form and Properties; otherwise +what is the Ground of this Distinction +and of these three different Appellations? Suppose +the <i>Jews</i> had expected <i>Ezekiel</i>’s Temple +for the third, and last, and most perfect; and +that in the Time of the second Temple they +had spoke of them with this Distinction, or +under these different Names, the <i>old Temple</i>, +the <i>present Temple</i>, and the <i>new Temple</i> +we expect; would any have understood those +three of one and the same Temple; never +demolish’d, never chang’d, never rebuilt; always +the same, both as to Materials and Form? +No, doubtless, but of three several Temples +succeeding one another. And have we not +the same Reason to understand this Temple of +the World, whereof <abbr title='Saint'>St.</abbr> <i>Peter</i> speaks, to be +three-fold in Succession; seeing he does as +plainly distinguish it into the <i>old</i> Heavens and +Earth, the <i>present</i> Heavens and Earth? and +<span class='pageno' id='Page_362'>362</span>the <i>new</i> Heavens and Earth. And I do the +more willingly use this Comparison of the +Temple, because it hath been thought an Emblem +of the outward World.</p> + +<p class='c005'>I know we are naturally averse to entertain +any Thing that is inconsistent with the general +Frame and Texture of our own Thoughts; +that’s to begin the World again; and we often +reject such things without Examination. Neither +do I wonder that the generality of Interpreters +beat down the Apostle’s Words and Sense +to their own Notions; they had no other +Grounds to go upon, and Men are not willing, +especially in natural and comprehensible things, +to put such a Meaning upon Scripture, as is unintelligible +to themselves; they rather venture +to offer a little Violence to the Words, +that they may pitch the Sense at such a convenient +Height, as their Principles will reach to: +And therefore though some of our modern +Interpreters, whom I mention’d before, have +been sensible of the natural Tendency of this +Discourse of <abbr title='Saint'>St.</abbr> <i>Peter</i>’s, and have much ado +to bear off the Force of the Words, so as not +to acknowledge that they import a real Diversity +betwixt the two Worlds spoken of; yet +having no Principles to guide or support them +in following that Tract, they are forc’d to +stop or divert another way. ’Tis like entring +into the Mouth of a Cave, we are not willing +to venture farther than the Light goes: Nor +are they much to blame for this, the Fault is +only in those Persons that continue wilfully +<span class='pageno' id='Page_363'>363</span>in their Darkness; and when they cannot otherwise +resist the Light, shut their Eyes against it, +or turn their Head another Way.—But I am +afraid I have staid too long upon this Argument; +not for my own sake, but to satisfy others.</p> + +<p class='c005'>You may please to remember that all that I +have said hitherto, belongs only to the first +Head: To prove a <i>Diversity in general</i> betwixt +the ante-diluvian Heavens and Earth, and the +present; not expressing what their particular +Form was. And this general Diversity may +be argued also by Observations taken from +<i>Moses</i> his History of the World, before and +after the Flood: From the Longevity of the +Ante-diluvians; the Rainbow appearing after +the Deluge; and the breaking open an +Abyss capable to overflow the Earth. The +Heavens that had no Rain-bow, and under +whose benign and steady Influence, Men liv’d +seven, eight, nine hundred Years and upwards, +[See <i>Theor. Book</i> <abbr title='two'>ii.</abbr> <i><abbr title='chapter'>ch.</abbr></i> 5.] must have +been of a different Aspect and Constitution +from the present Heavens: And that Earth that +had such an Abyss, that the Disruption of it +made an universal Deluge, must have been of +another Form than the present Earth; and those +that will not admit a Diversity in the two +Worlds, are bound to give us an intelligible +Account of these Phænomena: How they +could possibly be in Heavens and Earth, like +the present? Or if they were there once, why +they do not continue so still, if Nature be the +same?</p> + +<p class='c005'><span class='pageno' id='Page_364'>364</span>We need say no more, as to the ante-diluvian +Heavens; but as to the Earth, we must +now, according to the second part of the first +Head, enquire, if that <i>particular Form</i>, which +we have assign’d it before the Flood, be agreeable +to Scripture. You know how we have +described the Form and Situation of that Earth; +namely, that it was built over the Abyss, as a +regular Orb, covering and incompassing the +Waters round about, and founded, as it were, +upon them. There are many Passages of Scripture +that favour this Description; some more +expresly, others upon a due Explication. To +this purpose there are two express Texts in the +<i>Psalms</i>; as <i><abbr title='Psalms'>Psal.</abbr></i> <abbr title='twenty-four'>xxiv.</abbr> 1, 2. <i>The Earth is the +Lord’s, and the Fulness thereof; the habitable +World, and they that dwell therein. FOR he +has founded it upon the<a id='r10'></a><a href='#f10' class='c013'><sup>[10]</sup></a> Sea, and established it +<span class='pageno' id='Page_365'>365</span>upon the Floods</i>. An Earth founded upon the +Seas, and establish’d upon the Waters, is not this +Earth we have describ’d? The first Earth, as +it came from the Hands of its Maker? Where +can we now find in Nature such an Earth, as the +Seas and the Water for its Foundation? Neither +is this Text without a second, as a Fellow +Witness to confirm the same Truth; for in +<i><abbr title='Psalms'>Psal.</abbr></i> <abbr title='a hundred and thirty-six'>cxxxvi.</abbr> <i><abbr title='verse'>ver.</abbr></i> 4, 5, 6. we read to the same +Effect, in these Words, <i>To him who alone does +great Wonders; to him that by Wisdom made the +Heavens; to him that stretched out the Earth +above the Waters</i>. We can hardly express that +Form of the ante-diluvian Earth, in Words +more determinate than these are: Let us then, +in the same Simplicity of Heart, follow the +Words of Scripture; seeing this literal Sense +is not repugnant to Nature, but, on the contrary, +agreeable to it upon the strictest Examination. +And we cannot, without some +Violence, turn the Words to any other Sense. +What tolerable Interpretation can these admit +of, if we do not allow the Earth once to have +encompass’d and over-spread the Face of the +Waters? To be <i>founded</i> upon the Waters, to +be <i>establish’d</i> upon the Waters, to be <i>extended</i> +upon the Waters, what rational or satisfactory +Account can be given of these Phrases and Expressions +from any thing we find in the present +Situation of the Earth? Or how can they be +verified concerning it? Consult Interpreters, +antient or modern, upon these two Places; see +if they answer your Expectation, or answer the +<span class='pageno' id='Page_366'>366</span>natural Importance of the Words, unless they +acknowledge another Form of the Earth, than +the present. Because a Rock hangs its Nose over +the Sea, must the Body of the Earth be said +to be <i>stretched over the Waters</i>? Or, because +there are Waters in some subterraneous Cavities, +is the Earth therefore <i>founded upon the Seas</i>? +Yet such lame Explications as these you will +meet with; and while we have no better Light, +we must content our selves with them; but +when an Explication is offer’d, that answers the +Propriety, Force and Extent of the Words, to +reject it, only because it is not fitted to our +former Opinions, or because we did not first +think of it, is to take an ill Method in expounding +Scripture. This <i>Foundation</i> or <i>Establishment</i> +of the Earth upon the Seas, this <i>Extention</i> +of it above the Waters, relates plainly +to the Body, or whole Circuit of the +Earth, not to Parcels and Particles of it; as +appears from the Occasion, and its being join’d +with the Heavens, the other Part of the +World. Besides, <i>David</i> is speaking of the +Origin of the World, and of the divine Power +and Wisdom in the Constitution and Situation +of our Earth; and these Attributes +do not appear from the Holes of the Earth, +and broken Rocks, which have rather the Face +of a Ruin, than of Wisdom; but in that +wonderful Libration and Expansion of the +first Earth over the Face of the Waters, sustained +by its own Proportions, and the Hand +of his Providence.</p> + +<p class='c005'><span class='pageno' id='Page_367'>367</span>These two Places in the <i>Psalms</i> being +duly consider’d, we shall more easily understand +a third Place, to the same effect, in +the <i>Proverbs</i>; delivered by <i>WISDOM</i>, +concerning the Origin of the World, and +the Form of the first Earth, in these Words, +<i>Chapter</i> <abbr title='eight'>viii.</abbr> 27. <i>When he prepared the Heavens +I was there, when HE SET an Orb +or Sphere upon the Face of the Abyss.</i> We +render it, when we set a Compass upon the +Face of the Abyss; but if we have rightly +interpreted the Prophet <i>David</i>, ’tis plain +enough what Compass is here to be understood; +not an imaginary Circle, (for why +should that be thought one of the wonderful +Works of God?) but that exterior Orb +of the Earth that was set upon the Waters: +That was the Master-piece of the divine Art +in framing of the first Earth, and therefore +very fit to be taken Notice of by <i>Wisdom</i>. +And upon this Occasion, I desire you to reflect +upon <abbr title='Saint'>St.</abbr> <i>Peter</i>’s Expression, concerning +the first Earth, and to compare it with +<i>Solomon</i>’s, to see if they do not answer one +another. <abbr title='Saint'>St.</abbr> <i>Peter</i> calls it, γῆ καθεστῶσα δὶ +ὕδάτων, <i>an Earth consisting, standing</i>, or <i>sustained +by the Waters</i>. And <i>Solomon</i> calls it +חונ על בני תהום <i>An Orb drawn upon the +Face of the Abyss.</i> And <abbr title='Saint'>St.</abbr> <i>Peter</i> says, that was +done τῷ λόγῳ τοῦ Θεοῦ, by the <i>Wisdom of God</i>; +which is the same Λόγος or <i>Wisdom</i>, that here +declares her self to have been present at this +Work. Add now to these two Places, the two +<span class='pageno' id='Page_368'>368</span>foremention’d out of the <i>Psalmist</i>; <i>An Earth +founded upon the Sea</i>, (<abbr title='Psalms'>Psal.</abbr> <abbr title='twenty-four'>xxiv.</abbr> 2.) and an +<i>Earth stretched out above the Waters</i>; (<i><abbr title='Psalms'>Psal.</abbr></i> +<abbr title='a hundred and thirty-six'>cxxxvi.</abbr> 6.) Can any Body doubt or question; +but all these four Texts refer to the same +Thing? And seeing <abbr title='Saint'>St.</abbr> <i>Peter</i>’s Description +refers certainly to the ante-diluvian Earth, they +must all refer to it; and do all as certainly and +evidently agree with our Theory concerning +the Form and Situation of it.</p> + +<p class='c005'>The pendulous Form and Posture of that +first Earth being prov’d from these four Places, +’tis more easy and emphatical to interpret in +this Sense that Passage in <i>Job <abbr title='chapter'>ch.</abbr></i> <abbr title='twenty-six'>xxvi.</abbr> 7. <i>He +stretcheth out the North over the Tohu</i>, (for +so it is in the Original) <i>and hangeth the Earth +upon nothing.</i> And this strange Foundation or +no Foundation of the exterior Earth seems to +be the Ground of those noble Questions propos’d +to <i>Job</i> by God Almighty, <i><abbr title='chapter'>chap.</abbr></i> <abbr title='thirty-eight'>xxxviii.</abbr> +<i>Where wast thou, when I laid the Foundations of +the Earth? Declare if thou hast understanding, +whereupon are the Foundations thereof +fastned, and who laid the Corner-Stone?</i> There +was neither Foundation, nor Corner-Stone, in +that piece of Architecture; and that was it which +made the Art and Wonder of it. But I have +spoken more largely to these Places in the +Theory it self, <i>Book</i> <abbr title='one'>i.</abbr> <i><abbr title='page'>p.</abbr></i> 119. And if the +four Texts before mention’d be consider’d without +Prejudice, I think there are few Matters +of natural Speculation that can be so well +prov’d out of Scripture, as the Form which +<span class='pageno' id='Page_369'>369</span>we have given to the ante-diluvian Earth.</p> + +<p class='c005'>But yet it may be thought a just, if not a +necessary Appendix to this Discourse, concerning +the Form of the ante-diluvian Earth, +to give an Account also of the <i>ante-diluvian +Abyss</i>, and the Situation of it according to +Scripture; for the Relation which these two +have to one another, will be a farther Means +to discover, if we have rightly determined +the Form of that Earth. The <i>Abyss</i> or <i>Tehom +Rabbah</i> is a Scripture Notion, and the +Word is not us’d, that I know of, in that +distinct and peculiar Sense in Heathen Authors. +’Tis plain that in Scripture it is not +always taken for the Sea (as <i><abbr title='Genesis'>Gen.</abbr></i> <abbr title='one'>i.</abbr> 2. and +<abbr title='seven'>vii.</abbr> 11. and <abbr title='forty-nine'>xlix.</abbr> 25. <i><abbr title='Deuteronomy'>Deut.</abbr></i> <abbr title='thirty-three'>xxxiii.</abbr> 13. <i>Job</i> +<abbr title='twenty-eight'>xxviii.</abbr> 14. and <abbr title='thirty-eight'>xxxviii.</abbr> 16. <i><abbr title='Psalms'>Psal.</abbr></i> <abbr title='thirty-three'>xxxiii.</abbr> 7. and +<abbr title='seventy-one'>lxxi.</abbr> 20. and <abbr title='seventy-eight'>lxxviii.</abbr> 15. and <abbr title='a hundred and thirty-five'>cxxxv.</abbr> 6. <i>Apoc</i>. +<abbr title='twenty'>xx.</abbr> 1, 3.) but for some other Mass of Waters, +or subterraneous Store-house. And this +being observ’d, we may easily discover the +Nature, and set down the History of the Scripture-Abyss.</p> + +<p class='c005'>The Mother-Abyss is no doubt that in the +Beginning of <i>Genesis</i>, <i><abbr title='verse'>v.</abbr></i> 2. which had nothing +but Darkness upon the Face of it, or a thick caliginous +Air. The next News we hear of this +Abyss is at the Deluge, (<i><abbr title='Genesis'>Gen.</abbr></i> <abbr title='seven'>vii.</abbr> 11.) where +’tis said to be broke open, and the Waters of it +to have drowned the World. It seems then, +this Abyss was clos’d up some Time betwixt +the Creation and the Deluge, and had got +another Cover than that of Darkness. And +<span class='pageno' id='Page_370'>370</span>if we will believe <i>Wisdom</i>, (<i><abbr title='Proverbs'>Prov.</abbr></i> <abbr title='eight'>viii.</abbr> 27.) +who was there present at the Formation of +the Earth, an <i>Orb was set upon the Face of +the Abyss</i>, at the Beginning of the World.</p> + +<p class='c005'>That these three Places refer to the same +Abyss, I think, cannot be questioned by any +that will compare them and consider them. +That of the Deluge, <i>Moses</i> calls there <i>Tehom-Rabbah</i>, +the great <i>Abyss</i>; and can there be +any greater than the forementioned Mother-Abyss? +And <i>WISDOM</i>, in that Place in the +<i>Proverbs</i>, useth the same Phrase and Words +with <i>Moses</i>, <i><abbr title='Genesis'>Gen.</abbr></i> <abbr title='one'>i.</abbr> 2. על פני תהום <i>upon +the Face of the Deep</i>, or of the <i>Abyss</i>; changing +<i>Darkness</i> for that <i>Orb</i> of the exterior +Earth, which was made afterwards to inclose it. +And in this Sort it lay, and under this Cover, +when the <i>Psalmist</i> speaks of it in these Words, +<i><abbr title='Psalms'>Psal.</abbr></i> <abbr title='thirty-three'>xxxiii.</abbr> 7. <i>He gathereth the Waters of +the Sea, as in a<a id='r11'></a><a href='#f11' class='c013'><sup>[11]</sup></a> Bag; he layeth up the Abyss +in Store-houses.</i> Lastly, we may observe, that +’twas this Mother-Abyss, whose Womb was +burst at the Deluge, when the Sea was born, +and broke forth as if it had issued out of a +Womb; as God expresseth it to <i>Job</i>, <i><abbr title='chapter'>ch.</abbr></i> <abbr title='thirty-eight'>xxxviii.</abbr> +8. in which Place the <i>Chaldee</i> Paraphrase +reads it, when it broke forth, <i>coming out of +the Abyss</i>. Which Disruption at the Deluge +<span class='pageno' id='Page_371'>371</span>seems also to be alluded to <i>Job</i> <abbr title='twelve'>xii.</abbr> 14, 15. +and more plainly, <i>Prov.</i> <abbr title='three'>iii.</abbr> 20. <i>by his Knowledge +the Abysses are broken up</i>.</p> + +<p class='c005'>Thus you have already a three-fold State of +the Abyss, which makes a short History of it; +first, <i>open</i>, at the Beginning; then <i>covered</i> +till the Deluge; then <i>broke open</i> again, as it +is at present. And we pursue the History of +it no farther; but we are told, <i><abbr title='Apocalypse'>Apoc.</abbr></i> <abbr title='twenty'>xx.</abbr> 3. +That it shall be shut up again, and the great +Dragon in it, for a thousand Years. In the +mean time we may observe from this Form +and Posture of the ante-diluvian Abyss, how +suitable it is and coherent with that Form of +the ante-diluvian Earth which <abbr title='Saint'>St.</abbr> <i>Peter</i> and +the <i>Psalmist</i> had described, <i>sustained by the +Waters</i>; <i>founded upon the Waters</i>; <i>stretched +above the Waters</i>; for if it was the Cover of +this Abyss (and it had some Cover that was +broke at the Deluge) it was spread as a Crust +of Ice upon the Face of those Waters, and +so made an <i>Orbis Terrarum</i>, an habitable +Sphere of Earth about the Abyss.</p> + +<p class='c005'>So much for the Form of the ante-diluvian +Earth and Abyss; which as they aptly correspond +to one another, so, you see, our +Theory answers, and is adjusted to both; and, +I think, so fitly, that we have no reason hitherto +to be displeased with the Success we have +had in the Examination of it, according to +Scripture. We have dispatch’d the two main +<span class='pageno' id='Page_372'>372</span>Points in Question, first, to prove a Diversity +in general betwixt the two natural Worlds, +or betwixt the Heavens and the Earth before +and after the Flood. Secondly, to prove wherein +this Diversity consisted; or that the particular +Form of the ante-diluvian Heavens and +Earth was such according to Scripture, as +we have describ’d it in the Theory. You’ll +say, then the Work is done; what needs more, +all the rest follows of Course? For if the ante-diluvian +Earth had such a Form as we have +propos’d and prov’d it to have had, there could +be no Deluge in it but by a Dissolution of its +Parts and exterior Frame: And a Deluge +so made, would not be in the Nature of a +Standing-Pool, but of a violent Agitation and +Commotion of the Waters. This is true; +these Parts of the Theory are so cemented, +that you must grant all, if you grant any. +However we will try, if even these two Particulars +also may be prov’d out of Scripture; +that is, if there be any Marks or Memorandums +left there by the Spirit of God, of +such a Fraction or Dissolution of the Earth +at the Deluge; and also such Characters of +the Deluge it self, as shew it to have been by +a Fluctuation and impetuous Commotion of +the Waters.</p> + +<p class='c005'>To proceed then; that there was a Fraction +or Dissolution of the Earth at the Deluge, +the History of it by <i>Moses</i> gives us the +first Account, seeing he tells us, as the principal +Cause of the Flood, that the Fountains of +<span class='pageno' id='Page_373'>373</span>the <i>great Abyss</i> were <i>cloven</i> or <i>burst asunder</i>; +and upon this Disruption the Waters gush’d +out from the Bowels of the Earth, as from +the widen’d Mouths of so many Fountains. +I do not take <i>Fountains</i> there to signify +any more than Sources or Stores of Water; noting +also this Manner of their Eruption from +below, or out of the Ground, as Fountains +do. Accordingly in the <i>Proverbs</i>, (<i><abbr title='chapter'>chap.</abbr></i> <abbr title='three'>iii.</abbr> +20.) ’tis only said, the <i>Abysses were broken +open</i>. I do not doubt, but this refers to the +Deluge, as <i>Bede</i>, and others understand it; +the very Word being us’d here, both in the +<i>Hebrew</i> and Septuagint, נבקעו ἐῤῤάγησαν that +express the Disruption of the Abyss at the +Deluge.</p> + +<p class='c005'>And this breaking up of the Earth at that +Time, is elegantly exprest in <i>Job</i>, by the bursting +of the Womb of Nature, when the Sea +was first brought to Light; <i><abbr title='chapter'>ch.</abbr></i> <abbr title='thirty-eight'>xxxviii.</abbr> when +after many Pangs and Throws and Dilacerations +of her Body, Nature was delivered of a +Burthen, which she had born in her Womb sixteen +hundred Years.</p> + +<p class='c005'>These three Places I take to be Memorials +and Proofs of the Disruption of the Earth, +or of the Abyss, at the universal Deluge. +And to these we may add more out of the +Prophets, <i>Job</i>, and the <i>Psalms</i>, by Way of +Allusion commonly to the State of Nature +at that Time. The Prophet <i>Isaiah</i>, in describing +the future Destruction of the World, <i><abbr title='chapter'>chap.</abbr></i> +<abbr title='twenty-four'>xxiv.</abbr> 18, 19. seems plainly to allude and have +<span class='pageno' id='Page_374'>374</span>respect to the past Destruction of it at the Deluge; +as appears by that leading Expression, +<i>the Windows from on high are open</i>, +ארבות סמיום נפתחו θυρίδες ἐκ τῷ οὐρανῶ ἠνεώχθησαν, +taken manifestly from <i><abbr title='Genesis'>Gen.</abbr></i> <abbr title='seven'>vii.</abbr> 11. Then +see how the Description goes on; <i>the Windows +from on high are open, and the Foundations of +the Earth do shake, the Earth is utterly broken +down, the Earth is quite dissolved, the Earth +is exceedingly moved</i>. Here are Concussions, +and Fractions, and Dissolutions, as there +were in the mundane Earthquake and Deluge; +which we had exprest before only +by <i>breaking open the Abyss</i>. By the Foundations +of the Earth here and elsewhere, I perceive +many understand the Center; so by +<i>moving</i> or <i>shaking</i> the Foundations, or putting +them out of Course, must be understood a +displacing of the Center; which was really +done at the deluge, as we have shewn in +its proper Place, <i>Theor.</i> <i>Book</i> <abbr title='two'>ii.</abbr> <i><abbr title='chapter'>Chap.</abbr></i> 3. +If we therefore remember, that there was both +a Dislocation, as I may so say, and a Fraction +in the Body of the Earth, by that great Fall; +a Dislocation as to the Center, and a Fraction +as to the Surface and exterior Region, it will +truly answer to all those Expressions in the +Prophet, that seem so strange and extraordinary. +’Tis true, this Place of the Prophet respects +also and foretels the future Destruction +of the World; but that being by Fire, when +the <i>Elements shall melt with fervent Heat, and +the Earth with the Works therein shall be burnt +<span class='pageno' id='Page_375'>375</span>up</i>, these Expressions of <i>Fractions and Concussions</i>, +seem to be taken originally from the +Manner of the World’s first distruction, and +to be transferr’d, by way of Application, to +represent and signify the second Destruction +of it, though, it may be, not with the same +Exactness and Propriety.</p> + +<p class='c005'>There are several other Places that refer to +the Dissolution and Subversion of the Earth at +the Deluge, <i>Amos</i> <abbr title='nine'>ix.</abbr> 5, 6. <i>The Lord of Hosts +is he, that toucheth the Earth, and it shall melt, +or be dissolv’d.——and it shall rise up wholly +like a Flood, and shall be drowned as by the +Flood of Ægypt.</i> By <i>this</i> and by <i>the next +verse</i> the Prophet seems to allude to the Deluge, +and to the Dissolution of the Earth that +was then. This in <i>Job</i> seems to be called +<i>breaking down the Earth, and overturning the +Earth</i>, <abbr title='chapter'>chap.</abbr> <abbr title='twelve'>xii.</abbr> 14, 15. <i>Behold he breaketh +down and it cannot be built again, He shutteth +upon Man, and there can be no opening. Behold, +he with-holdeth the Waters, and they +dry up; also he sendeth them out, and they +overturn the Earth:</i> Which Place you may +see paraphras’d, <i>Theo.</i> <i>Book</i> <abbr title='one'>i.</abbr> <i><abbr title='page'>p.</abbr></i> 124, 125. +We have already cited, and shall hereafter +cite, other Places out of <i>Job</i>; and as that +ancient Author (who is thought to have liv’d +before the <i>Judaical</i> Oeconomy, and nearer +to <i>Noah</i> than <i>Moses</i>) seems to have had the +<i>Præcepta Noachidarum</i>, so also he seems to +have had the <i>Dogmata Noachidarum</i>; which +were deliver’d by <i>Noah</i> to his Children and +<span class='pageno' id='Page_376'>376</span>Posterity, concerning the Mysteries of natural +Providence, the Origin and Fate of the +World, the Deluge and ante-diluvian State, +<i>&c.</i> and accordingly we find many Strictures +of these Doctrines in the Book of <i>Job</i>. Lastly, +In the <i>Psalms</i> there are Texts that mention +the <i>shaking of the Earth</i>, and the <i>Foundations</i> +of the World, in reference to the Flood, +if we judge aright; whereof we will speak +under the next Head, <i>concerning</i> the raging of +the Waters in the Deluge.</p> + +<p class='c005'>These Places of Scripture may be noted, +as left us to be Remembrancers of that general +Ruin and Disruption of the Earth at +the Time of the Deluge. But I know it +will be said of them, that they are not strict +Proofs, but Allusions only: Be it so; yet +what is the Ground of those Allusions? +Something must be alluded, and something +that hath past in Nature, and that is recorded +in Sacred History; and what is that, +unless it be the universal Deluge, and that +Change and Disturbance that was then in +all Nature? If others say, that these and +such like Places are to be understood morally +and allegorically, I do not envy them +their Interpretation; but when Nature and +Reason will bear a literal Sense, the Rule +is, that we should not recede from the Letter. +But I leave these Things to every one’s +Thoughts; which the more calm they +are, and the more impartial, the more easily +they will feel the Impressions of Truth: +<span class='pageno' id='Page_377'>377</span>In the mean Time, I proceed to the last +particular mention’d, <i>The Form of the Deluge +it self</i>.</p> + +<p class='c005'>This we suppose to have been, not in the +Way of a standing Pool, the Waters making +an equal Surface, and an equal Height every +where; but that the extream Height of the +Waters was made by the extream Agitation +of them; caus’d by the Weight and Force of +great Masses or Regions of Earth falling at +once into the Abyss; by which Means, as the +Waters in some Places were press’d out, and +thrown at an excessive Height into the Air, +so they would also in certain Places gape, and +lay bare even the Bottom of the Abyss; which +would look as an open Grave ready to swallow +up the Earth, and all it bore. Whilst the Ark, +in the mean time, falling and rising by these +Gulphs and Precipices, sometimes above Water, +and sometimes under, was a true Type of the +State of the Church in this World: And to +this Time and State <i>David</i> alludes in the +Name of the Church, <i>Psalm.</i> <abbr title='forty-two'>xlii.</abbr> 7. <i>Abyss calls +unto Abyss at the Noise of thy Cataracts or +Water-Spouts; all thy Water and Billows +have gone over me.</i> And again, <i><abbr title='Psalms'>Psal.</abbr></i> <abbr title='forty-six'>xlvi.</abbr> 2, +3. in the Name of the Church, <i>Therefore will +not we fear tho’ the Earth be removed, and +tho’ the Mountains be carried into the midst of +the Seas. The Waters thereof roar and are +troubled, the Mountains shake with the swelling +thereof.</i></p> + +<p class='c005'><span class='pageno' id='Page_378'>378</span>But there is no Description more remarkable +or more eloquent, than of that Scene of +Things represented, <i>Psalm.</i> <abbr title='eighteen'>xviii.</abbr> 7, 8, 9, <i>&c.</i> +which still alludes, in my Opinion, to the Deluge-Scene, +and in the Name of the Church. +We will set down the Words at large.</p> + +<p class='c014'>Ver. 6. <i>In my distress I called upon the +Lord, and cryed unto my God; He heard my +Voice out of his Temple, and my Cry came before +him into his Ears.</i></p> + +<p class='c015'>7. <i>Then the Earth shook and trembled, the +Foundations also of the Hills moved and were +shaken, because he was wroth.</i></p> + +<p class='c015'>8. <i>There went up a Smoak from his Nostrils, +and Fire out of his Mouth devoured; Coals +were kindled by it.</i></p> + +<p class='c015'>9. <i>He bowed the Heavens also and came +down, and Darkness was under his Feet.</i></p> + +<p class='c015'>10. <i>And he rode upon a Cherub and did fly, +he did fly upon the Wings of the Wind.</i></p> + +<p class='c015'>11. <i>He made Darkness his secret Place; his +Pavilion round about him was dark Waters +and thick Clouds of the Sky.</i></p> + +<p class='c015'>12. <i>At the Brightness before him the thick +Clouds passed, Hail and Coals of Fire.</i></p> + +<p class='c015'>13. <i>The Lord also thunder’d in the Heavens, +and the Highest gave his Voice, Hail +and Coals of Fire.</i></p> + +<p class='c015'>14. <i>Yea, he sent out his Arrows, and scattered +them; and he shot out Lightnings and +discomfited them.</i></p> + +<p class='c015'><span class='pageno' id='Page_379'>379</span>15. <i>Then the Channels of Waters were seen, +and the Foundations of the World were discovered; +at thy rebuke, O Lord, at the blast of +the Breath of thy Nostrils.</i></p> + +<p class='c015'><i>He sent from above, he took me; he drew +me out of great Waters.</i> מים רבים</p> + +<p class='c012'>This is a rough, I think, Draught of the Face +of the Heavens and the Earth at the Deluge, as +the last Verses do intimate; and ’tis apply’d +to express the Dangers and Deliverances of +the Church: The Expressions are so far too +high to be apply’d to <i>David</i> in his Person, and +to his Deliverance from <i>Saul</i>; no such Agonies +or Disorders of Nature as are here instanc’d, +were made in <i>David</i>’s Time, or upon his Account; +but ’tis a Scheme of the Church, and +of her Fate, particularly, as represented by +the Ark, in that dismal Distress, when all +Nature was in Confusion. And though there +may be some Things here intermixt to make +up the Scene, that are not so close to the Subject +as the rest, or that they may be refer’d to +the future Destruction of the World; yet that +is not unusual, nor amiss, in such Descriptions, +if the great Strokes be fit and rightly placed. +That there was Smoak, and Fire, and Water, +and Thunder, and Darkness, and Winds, +and Earthquakes, at the Deluge, we cannot +doubt, if we consider the Circumstances of it: +Waters dash’d and broken made a Smoak and +Darkness, and no Hurricane could be so violent +as the Motions of the Air at that Time: +<span class='pageno' id='Page_380'>380</span>Then the Earth was torn in pieces, and its +Foundations shaken. And as to Thunder and +Lightning, the Encounters and Collisions of +the mighty Waves, and the Cracks of a falling +World, would make Flashes and Noises, +far greater and more terrible, than any that +can come from Vapours and Clouds. There +was an universal<a id='r12'></a><a href='#f12' class='c013'><sup>[12]</sup></a> Tempest, a Conflict and +Clashing of all the Elements; and <i>David</i> +seems to have represented it so; with God Almighty +in the midst of it, ruling them all.</p> + +<p class='c005'>But I am apt to think, some will say, all +this is Poetical in the Prophet, and these are +hyperbolical and figurative Expressions, from +which we cannot make any Inference, as to +the Deluge and the natural World: ’Tis true, +those that have no Idea of the Deluge, that +will answer to such a Scene of things, as is +here represented, must give such a slight +Account of this <i>Psalm</i>. But on the other +hand, if we have already an Idea of the Deluge, +that is rational, and also consonant to +Scripture upon other Proofs, and the Description +here made by the Prophet answer to that +Idea, whether then is it not more reasonable to +think, that it stands upon that Ground, than +to think it a mere Fancy and poetical Scene of +Things? This is the true State of the Case, +and that which we must judge of. Methinks +’tis very harsh to suppose all this a bare Fiction, +<span class='pageno' id='Page_381'>381</span>grounded upon no matter of Fact, upon +no sacred Story, upon no Appearance of God +in Nature. If you say it hath a moral Signification, +so let it have, we do not destroy +that: It hath reference, no doubt, to the Dangers +and Deliverances of the Church; but the +Question is, whether the Words and natural +Sense be a Fancy only, a Bundle of random +Hyperboles? or, whether they relate to the +History of the Deluge, and the State of the +Ark there representing the Church? This +makes the Sense doubly rich, Historically and +Morally; and grounds it upon Scripture and +Reason, as well as upon Fancy.</p> + +<p class='c005'>That violent Eruption of the Sea out of the +Womb of the Earth, which <i>Job</i> speaks of, is, +in my Judgment, another Description of the +Deluge; ’tis <i><abbr title='chapter'>ch.</abbr></i> <abbr title='thirty-eight'>xxxviii.</abbr> 8, 9, 10, 11. <i>Who shut +up the Sea with Doors, when it broke forth, +as if it had issued out of a womb; when I +made the Cloud the Garment thereof, and thick +Darkness a swadling Band for it. And broke +up for it my decreed Place.——Hitherto shalt +thou come</i>, &c. Here you may see the Birth and +Nativity of the Sea, or of <i>Oceanus</i>, describ’d<a id='r13'></a><a href='#f13' class='c013'><sup>[13]</sup></a>, +how he broke out of the Womb, and what his +first Garment and Swadling-Cloaths were; +<span class='pageno' id='Page_382'>382</span>namely, Clouds and thick Darkness. This +cannot refer to any thing, that I know of, +but to the Face of Nature at the Deluge; when +the Sea was born, and wrapt up in Clouds +and broken Waves, and a dark impenetrable +Mist round the Body of the Earth. And this +seems to be the very same, that <i>David</i> had +express’d in his Description of the Deluge, +<i><abbr title='Psalms'>Psal.</abbr></i> <abbr title='eighteen'>xviii.</abbr> 11. <i>He made Darkness his secret +Place, his Pavilion round about him were dark +Waters and thick Clouds of the Skies.</i> For this +was truly the Face of the World in the Time +of the Flood, tho’ we little reflect upon it. And +this dark Confusion every where, above and +below, arose from the violent and confus’d +Motion of the Abyss; which was dash’d in +pieces by the falling Earth; and flew into the +Air in misty Drops, as Dust flies up in a great +Ruin. [See <i>Theor.</i> <i>Book</i> <abbr title='one'>i.</abbr> <i><abbr title='page'>p.</abbr></i> 136.]</p> + +<p class='c005'>But I am afraid, we have stay’d too long +upon this Particular, <i>The Form of the Deluge</i>; +seeing ’tis but a Corollary from the precedent +Article about the Dissolution of the Earth. +However, Time is not ill spent about any thing +that relates to natural Providence, whereof +the two most signal Instances in our sacred +Writings, are, the <i>Deluge</i> and the <i>Conflagration</i>. +And seeing <i>Job</i> and <i>David</i> do often +reflect upon the Works of God in the external +Creation, and upon the Administrations of +Providence, it cannot be imagin’d, that they +should never reflect upon the Deluge; the +most remarkable Change of Nature that ever +<span class='pageno' id='Page_383'>383</span>hath been, and the most remarkable Judgment +upon Mankind. And if they have reflected +upon it any where, ’tis, I think, in +those Places and those Instances, which I have +noted; and if those Places do relate to the +Deluge, they are not capable, in my Judgment, +of any fairer or more natural Interpretation, +than that which we have given them; which +you see, how much it favours and confirms +our Theory.</p> + +<p class='c005'>I have now finished the Heads I undertook +to prove, that I might shew our Theory to +agree with Scripture in these three principal +Points; first, in that it supposeth a Diversity +and Difference betwixt the ante-diluvian Heavens +and Earth, and the present Heavens and +Earth: Secondly, in assigning the particular +Form of the ante-diluvian Earth and Abyss; +Thirdly, in explaining the Deluge by a Dissolution +of that Earth, and an Eruption of +the Abyss. How far I have succeeded in +this Attempt, as to others, I cannot tell; but +I am sure I have convinced my self, and am +satisfied that my Thoughts, in that Theory, +have run in the same Tract with the Holy +Writings, with the true Intent and Spirit +of them. There are some Persons that are +wilfully ignorant in certain things, and others +that are willing to be ignorant, as the Apostle +phraseth it; speaking of those Eternalists that +denied the Doctrine of the Change and Revolutions +of the natural World: And ’tis not to +be expected but there are many still of the +<span class='pageno' id='Page_384'>384</span>same Humour, and therefore may be called <i>willingly +ignorant</i>; that is, they will not use that +Pains and Attention that is necessary for the +Examination of such a Doctrine, nor Impartiality +in judging after Examination; they greedily +lay hold on all Evidence on one side, and +willingly forget, or slightly pass over, all Evidence +for the other. This, I think, is the Character +of those that are <i>willingly ignorant</i>; for +I do not take it to be so deep as a downright wilful +Ignorance, where they are plainly conscious +to themselves of that Wilfulness: but where +an insensible Mixture of human Passions inclines +them one Way, and makes them averse +to the other; and in that Method draws on all +the Consequences of a willing <i>Ignorance</i>.</p> + +<p class='c005'>There remains still, as I remember, one +Proposition that I am bound to make good; +I said, at first, that our Hypothesis concerning +the Deluge was more agreeable not only to +Scripture in general, but also to the particular +History of the Flood left us by <i>Moses</i>; I +say, more agreeable to it than any other Hypothesis, +that hath yet been propos’d. This may +be made good in a few Words; for in <i>Moses</i>’s +History of the Deluge, there are two principal +Points, the Extent of the Deluge, and +the Causes of it; and in both these we do +fully agree with that sacred Author. <i>As to the +Extent of it</i>, he makes the Deluge universal; +<i>All the high Hills under the whole Heaven +were cover’d fifteen Cubits upwards.</i> We +also make it universal, over the Face of the +<span class='pageno' id='Page_385'>385</span>whole Earth; and in such a Manner as must +needs raise the Waters above the Top of the +highest Hills every where. As <i>to the Causes +of it</i>, <i>Moses</i> makes them to be the Disruption +of the <i>Abyss</i>, and the <i>Rains</i>, and no more; +and in this also we exactly agree with him; +we know no other Causes, nor pretend to any +other but those two. Distinguishing therefore +<i>Moses</i> his Narration as to the Substance +and Circumstances of it, it must be allowed +that these two Points make the Substance of +it, and that an Hypothesis that differs from it +in either of these two, differs from it more +than ours; which, at the worst, can but differ in +Matter of Circumstance. Now seeing the great +Difficulty about the Deluge is the Quantity of +Water required for it, there have been two +Explications proposed, besides ours, to remove +or satisfy this Difficulty; one whereof makes +the Deluge not to have been universal, or to +have reach’d only <i>Judea</i> and some neighbouring +Countries, and therefore less Water would +suffice; the other owning the Deluge to be +universal, supplies it self with Water from the +divine Omnipotency, and says <i>new</i> Waters +were created then for the nonce, and again +annihilated, when the Deluge was to cease. +Both these Explications, you see, (and I know +no more of Note that are not obnoxious to +the same Exceptions) differ from <i>Moses</i> in the +Substance, or in one of the two substantial +Points, and consequently more than ours doth. +The first changeth the Flood into a kind of +<span class='pageno' id='Page_386'>386</span>National Inundation; and the second assigns +other Causes of it than <i>Moses</i> had assign’d; +And as they both differ apparently from the +<i>Mosaical</i> History, so you may see them refuted +upon other Grounds also, in the third +Chapter of the first Book of the <i>Theory</i>.</p> + +<p class='c005'>This may be sufficient as to the History of +the Flood by <i>Moses</i>: But possibly it may be +said, the principal Objection will arise from +<i>Moses</i> his six Days Creation in the first Chapter +of <i>Genesis</i>; where another sort of Earth, +than what we have form’d from the Chaos, is +represented to us; namely, a terraqueous Globe +such as our Earth is at present. ’Tis indeed +very apparent, that <i>Moses</i> hath accommodated +his six Days Creation to the present Form of +the Earth, or to that which was before the +Eyes of the People, when he wrote. But it is +a great Question whether that was ever intended +for a true Physical Account of the Origin +of the Earth; or whether <i>Moses</i> did either Philosophize +or Astronomize in that Description. +The antient fathers, when they answer the +Heathens, and the Adversaries of Christianity, +do generally deny it; as I am ready to make +good upon another Occasion. And the Thing +it self bears in it evident Marks of an Accommodation +and Condescension to the vulgar Notions +concerning the Form of the World: +Those that think otherwise, and would make +it literally and physically true in all the Parts +of it, I desire them, without entring upon the +strict Merits of the Cause, to determine these +<span class='pageno' id='Page_387'>387</span>Preliminaries. First, whether the whole Universe +rise from a terrestrial Chaos? Secondly, +what System of a World this six Days Creation +proceeds upon; whether it supposes the +Earth, or the Sun, for the Center? Thirdly, +whether the Sun and fix’d Stars are of a later +Date, and a later Birth, than this Globe of +Earth? And lastly, where is the Region of +the Super-celestial Waters? When they have +determin’d these Fundamentals, we will proceed +to other Observations upon the six Days +Work, which will farther assure us, that ’tis +a Narration suited to the Capacity of the People, +and not to the strict and physical Nature +of Things. Besides, we are to remember, that +<i>Moses</i> must be so interpreted in the first Chapter +of <i>Genesis</i>, as not to interfere with himself +in other Parts of his History; nor to interfere +with <abbr title='Saint'>St.</abbr> <i>Peter</i>, or the Prophet <i>David</i>, +or any other sacred Authors, when they treat +of the same Matter. Nor lastly, so, as to be +repugnant to clear and uncontested Science. +For, in things that concern the natural World, +that must always be consulted.</p> + +<p class='c005'>With these Precautions, let them try if they +can reduce that Narrative of the Origin of +the World, to physical Truth; so as to be consistent, +both with Nature, and with Divine +Revelation every where. It is easily reconcileable +to both, if we suppose it wrote in a vulgar +Style, and to the Conceptions of the People; +and we cannot deny that a vulgar Style is +often made use of in the holy Writings. How +<span class='pageno' id='Page_388'>388</span>freely and unconcernedly does Scripture speak +of God Almighty, according to the Opinions +of the Vulgar? Of his <i>Passions</i>, <i>local Motions</i>, +<i>Parts and Members of his Body</i>: Which all +are things that do not belong, or are not compatible +with the Divine Nature, according to +Truth and Science. And if this Liberty be +taken, as to God himself, much more may it +be taken as to his Works. And accordingly +we see, what Motion the Scripture gives to +the Sun; what Figure to the Earth; what Figure +to the Heavens: All according to the Appearance +of Sense and popular Credulity without +any Remorse for having transgressed the +Rules of intellectual Truth.</p> + +<p class='c005'>This vulgar Style of Scripture, in describing +the Nature of Things, hath been often mistaken +for the real Sense, and so become a Stumbling-Block +in the Way of Truth. Thus the +<i>Anthropomorphites</i> of old contended for the +human Shape of God, from the Letter of Scripture, +and brought many express Texts for their +purpose; but sound Reason, at length, got the +upper hand of literal Authority. Then several +of the Christian Fathers contended, that +there were no <i>Antipodes</i>; and made that +Doctrine irreconcilable to Scripture; But this +also, after a while, went off, and yeilded to Reason +and Experience. Then, the Motion of the +Earth must by no means be allow’d, as being +contrary to Scripture; for so it is indeed, according +to the Letter and vulgar Style. But all +intelligent Persons see thorough this Argument, +<span class='pageno' id='Page_389'>389</span>and depend upon it no more in this Case, than +in the former. Lastly, the Original of the +Earth from a Chaos, drawn according to the +Rules of Phisiology, will not be admitted; because +it does not agree with the Scheme of the +six Days Creation. But why may not this be +wrote in a vulgar Style, as well as the rest? Certainly +there can be nothing more like a vulgar +Style, than to set God to <i>work by the Day</i>, and +in six Days to finish his Task; as he is there represented. +We may therefore probably hope +that all these Disguises of Truth will at length +fall off, and that we shall see God and his +Works in a pure and naked Light.</p> + +<p class='c005'>Thus I have finished what I had to say in +Confirmation of this Theory from Scripture; +I mean of the former Part of it, which depends +chiefly upon the Deluge, and the ante-diluvian +Earth. When you have collated the +Places of Scripture, on either side, and laid +them in the Balance, to be weigh’d one against +another; if you do but find them equal, +or near to an equal Poise, you know in whether +Scale the natural Reasons are to be laid; +and of what Weight they ought to be in an +Argument of this kind. There is a great Difference +betwixt Scripture with Philosophy on +its side, and Scripture with Philosophy against +it, when the Question is concerning the natural +World: And this is our Case; which I +now leave to the Consideration of the unprejudic’d +Reader, and proceed to the Proof +of the second Part of the Theory.</p> + +<p class='c005'><span class='pageno' id='Page_390'>390</span>The latter Part consists of the <i>Conflagration +of the World</i>, and the <i>new +Heavens</i> and <i>new Earth</i>; and seeing there +is no Dispute concerning the former of these +two, our Task will now lie in a little Compass; +being only this, to prove that there will be +new Heavens, and a new Earth, after the +Conflagration. This, to my Mind, is sufficiently +done already, in the first, second and +third Chapters of the <abbr title='fourth'>ivth</abbr> book, both from +Scripture and Antiquity, whether Sacred or +Prophane; and therefore, at present, we will +only make a short and easy Review of Scripture-Testimonies, +with design chiefly to obviate +and disappoint the Evasions of such, as +would beat down solid Texts into thin Metaphors +and Allegories.</p> + +<p class='c005'>The Testimonies of Scripture concerning +the <i>Renovation of the World</i>, are either express, +or implicit: Those I call express, that +mention the new Heavens and new Earth; +and those implicit, that signify the same +Thing, but not in express Terms. So when +our Saviour speaks of a <i>Palingenesia</i>, or Regeneration; +(<i><abbr title='Matthew'>Matt.</abbr></i> <abbr title='nineteen'>xix.</abbr> 28, 29.) or St <i>Peter</i>, +of an <i>Apocatastasis</i> or Restitution; (<i>Acts</i> <abbr title='three'>iii.</abbr> +21.) these being Words used by all Authors, +Prophane or Ecclesiastical, for the <i>Renovation</i> +of the World, ought, in reason, to +<span class='pageno' id='Page_391'>391</span>be interpreted in the same Sense in the Holy +Writings. And in like Manner, when +<abbr title='Saint'>St.</abbr> <i>Paul</i> speaks of his <i>future Earth</i>, or an +<i>habitable World to come</i>, <abbr title='Hebrews'>Hebr.</abbr> <abbr title='two'>ii.</abbr> 5. ἡ οἰκουμένη +ἡ μέλλουσα or of a <i>Redemption</i> or Melioration +of the present State of Nature, <i>Rom.</i> <abbr title='three'>iii.</abbr> +21, 22. these lead us again, in other +Terms, to the same <i>Renovation</i> of the World. +But there are also some Places of Scripture, +that set the <i>new Heavens</i> and <i>new Earth</i> +in such a full and open View, that we +must shut our Eyes not to see them. <abbr title='Saint'>St.</abbr> +<i>John</i> says, he saw them, and observed the +Form of the new Earth, <i><abbr title='Apocalypse'>Apoc.</abbr></i> <abbr title='twenty-one'>xxi.</abbr> 1. +<i><abbr title='Isaiah'>Isa.</abbr></i> <abbr title='sixty-five'>lxv.</abbr> 17. The Seer <i>Isaiah</i> spoke of them +in express Words, many hundred Years before. +And <abbr title='Saint'>St.</abbr> <i>Peter</i> marks the Time when +they are to be introduc’d, namely, after the +Conflagration, or after the Dissolution of +the present Heavens and Earth, 2 <i>Pet.</i> <abbr title='three'>iii.</abbr> +12, 13.</p> + +<p class='c005'>These later Texts of Scripture being so +express, there is but one Way left to elude the +Force of them; and that is, by turning the +<i>Renovation of the World</i> into an Allegory; +and making the new Heavens and new +Earth to be allegorical Heavens and Earth, +not real and material, as ours are. This is a +bold Attempt of some modern Authors, who +chuse rather to strain the Word of God, than +their own Notions. There are Allegories, +no doubt, in Scripture, but we are not +<span class='pageno' id='Page_392'>392</span>to allegorize Scripture without some Warrant; +either from an Apostolical Interpretation, +or from the Necessity of the Matter; and +I do not know how they can pretend to either +of these, in this Case. However, that +they may have all fair Play, we will lay +aside, at present, all the other Texts of +Scripture, and confine our selves wholly to +<abbr title='Saint'>St.</abbr> <i>Peter</i>’s Words; to see and examine whether +they are, or can be turn’d into an Allegory, +according to the best Rules of Interpretation.</p> + +<p class='c005'><abbr title='Saint'>St.</abbr> <i>Peter</i>’s Words are these, 2 <i>Pet.</i> <abbr title='three'>iii.</abbr> +11, 12, 13. <i>Seeing then all these Things +shall be dissolved, what manner of Persons +ought ye to be in all holy Conversation and +Godliness? Looking for, and hasting the +Coming of the Day of God; wherein the +Heavens being on Fire shall be dissolved, +and the Elements shall melt with fervent +Heat. Nevertheless we, according to his +Promise, look for new Heavens and a new +Earth; wherein Righteousness shall dwell.</i> +The Question is concerning this last Verse, +<i>Whether the new Heavens and Earth</i> here +promis’d, are to be real and material Heavens +and Earth, or only figurative and allegorical. +The Words, you see, are clear; +and the general Rule of Interpretation is +this, <i>That</i> we are not to recede from the +Letter, or the literal Sense, unless there be +a Necessity from the Subject-matter; such +a Necessity, as makes a literal Interpretation +<span class='pageno' id='Page_393'>393</span>absurd. But where is that Necessity in this +Case? Cannot God make new Heavens +and a new Earth, as easily as he made +the old ones? Is his Strength decayed since +that Time, or is Matter grown more disobedient? +Nay, does not Nature offer her +self voluntarily to raise a new World from +the second Chaos, as well as from the +first; and, under the Conduct of Providence, +to make it as convenient an Habitation as +the primæval Earth? Therefore no Necessity +can be pretended of leaving the litteral +Sense, upon an Incapacity of the Subject-matter.</p> + +<p class='c005'>The second Rule to determine an Interpretation +to be literal or allegorical, is +the use of the same Words or Phrase in +the Context, and the Signification of them +there: Let’s then examine our Case according +to this Rule. <abbr title='Saint'>St.</abbr> <i>Peter</i> had us’d the +same Phrase of <i>Heavens and Earth</i> twice +before in the same Chapter. The <i>old Heavens +and Earth</i>, <i><abbr title='verse'>ver.</abbr></i> 5. The <i>present Heavens +and Earth</i>, <i><abbr title='verse'>ver.</abbr></i> 7. and now he uses +it again, <i><abbr title='verse'>ver.</abbr></i> 13. the <i>new Heavens and +Earth.</i> Have we not then Reason to suppose, +that he takes it here in the same +Sense, that he had done twice before, for +real and material Heavens and Earth? +There is no Mark set of a new Signification, +nor why we should alter the Sense +of the Words. That he used them always +before for the material Heavens and Earth, +<span class='pageno' id='Page_394'>394</span>I think none will question; and therefore, +unless they can give us a sufficient Reason, +why we should change the Signification of +the Words, we are bound by this second +Rule also, to understand them in a litteral +Sense.</p> + +<p class='c005'>Lastly, The very Form of the Words, +and the Manner of their Dependence upon +the Context, leads us to a litteral Sense, +and to material Heavens and Earth. <i>Nevertheless</i>, +says the Apostle, <i>we expect new +Heavens, &c.</i> Why <i>Nevertheless!</i> that is, +notwithstanding the Dissolution of the present +Heavens and Earth. The Apostle foresaw, +what he had said might raise a Doubt in +their Minds, whether all Things would not +be at an End; nothing more of Heavens +and Earth, or of any habitable World, after +the Conflagration: And to obviate this, he +tells them, <i>Notwithstanding</i> that wonderful +Desolation that I have describ’d, we do, accordding +to God’s Promises, expect new Heavens +and a new Earth, to be an Habitation for the +Righteous.</p> + +<p class='c005'>You see then the new Heavens and new +Earth, which the Apostle speaks of, are +substituted in the Place of those that were +destroyed at the Conflagration; and would +you substitute allegorical Heavens and Earth +in the Place of Material? Shadow for a +Substance? What an Equivocation would it +be in the Apostle, when the Doubt was +about the material Heavens and Earth, to +<span class='pageno' id='Page_395'>395</span>make an Answer about allegorical. Lastly, +The timing of the Thing determines the +Sense: When shall this new World appear? +after the Conflagration, the Apostle says: +Therefore it cannot be understood of any +moral Renovation, to be made at, or in the +Times of the Gospel, as these Allegorists +pretend. We must therefore, upon all Accounts, +conclude that the Apostle intended a +literal Sense; real and material Heavens, to +succeed these after the Conflagration; which +was the Thing to be prov’d. And I know +not what Bars the Spirit of God can set, to +keep us within the Compass of a literal Sense, +if these be not sufficient.</p> + +<p class='c005'>Thus much for the Explication of <abbr title='Saint'>St.</abbr> <i>Peter</i>’s +Doctrine concerning the new Heavens +and new Earth; which secures the second +Part of our Theory: For the Theory stands +upon two Pillars, or two Pedestals, the ante-diluvian +Earth and the future Earth; or +in <abbr title='Saint'>St.</abbr> <i>Peter</i>’s Phrase, the old Heavens and +Earth, and the new Heavens and Earth; +and it cannot be shaken, so long as these +two continue firm and immoveable. We +might now put an End to this Review, but +it may be expected possibly that we should +say something concerning the <i>Millennium</i>? +which we have, contrary to the general Sentiment +of the modern <i>Millennaries</i>, plac’d in +the <i>future</i> Earth. Our Opinion hath this Advantage +above others, that all fanatical Pretensions +to Power and Empire in this World, +<span class='pageno' id='Page_396'>396</span>are, by these Means, blown away, as Chaff +before the Wind. Princes need not fear to +be dethroned, to make way to the Saints; +nor Governments unhinged, that they may +rule the World with a Rod of Iron. These +are the Effects of the wild Enthusiasm; seeing +the very State which they aim at, is not to be +upon this Earth.</p> + +<p class='c005'>But that our Sense may not be mistaken or +misapprehended in this Particular, as if we +thought the Christian Church would never, +upon this Earth, be in a better and happier +Posture than it is in at present: We must distinguish +betwixt a <i>Melioration</i> of the World, +if you will allow that Word; and a <i>Millennium</i>. +We do not deny a Reformation and +Improvement of the Church, both as to Peace, +Purity, and Piety: That Knowledge may increase, +Mens Minds be enlarged, and Christian +Religion better understood: That the Power +of Antichrist shall be diminish’d, Persecution +cease, Liberty of Conscience allow’d amongst +the Reformed; and a greater Union and Harmony +established: That Princes will mind the +publick Good, more than they do now; and +be themselves better Examples of Virtue and +true Piety. All this may be, and I hope will +be e’er long. But the <i>apocalyptical Millennium</i>, +or the <i>new Jerusalem</i>, is still another +Matter: It differs not in Degree only from the +present State, but in a new Order of Things; +both in the moral World and in the natural; +and that cannot be till we come into the <i>new +<span class='pageno' id='Page_397'>397</span>Heavens</i> and <i>new Earth</i>. Suppose what Reformation +you can in this World, there will +still remain many Things inconsistent with the +true millennial State; Antichrist, tho’ weakned, +will not be finally destroyed till the coming +of our Saviour, nor Satan bound. And +there will be always Poverty, Wars, Diseases, +Knaves and Hypocrites, in this World, which +are not consistent with the <i>new Jerusalem</i>, as +<abbr title='Saint'>St.</abbr> <i>John</i> describes it, <i><abbr title='Apocalypse'>Apoc.</abbr></i> <abbr title='twenty-one'>xxi.</abbr> 2, 3, 4, <i>&c.</i></p> + +<p class='c005'>You see now what our Notion is of the Millennium, +as we deny this Earth to be the Seat +of it: ’Tis the State that succeeds the first +Resurrection, when Satan is lock’d up in the +bottomless Pit: The State when the Martyrs +are to return into Life, and wherein they are +to have the first Lot and chief Share: A State +which is to last a thousand Years. <i>And Blessed +and Holy is he, that hath a Part in it; +on such the second Death hath no Power; but +they shall be Priests of God and Christ, and +shall reign with him a thousand Years.</i> If you +would see more particular Reasons of our Judgment +in this Case, why such a Millennium is +not to be expected in this World; they are set +down in the <i>8th</i> <abbr title='chapter'>Chap.</abbr> of the <i>4th</i> Book, and +we do not think it necessary that they should +be here repeated.</p> + +<p class='c005'>As to that Dissertion that follows the Millennium, +and reaches to the Consummation of +all Things seeing it is but problematical, we +leave it to stand or fall by the Evidence already +given; and should be very glad to see the +<span class='pageno' id='Page_398'>398</span>Conjectures of others more learned, in Speculations +so abstruse and remote from common +Knowledge. They cannot surely be thought +unworthy or unfit for our Meditations, seeing +they are suggested to us by Scripture it self: +And to what end were they propos’d to us +there, if it was not intended, that they should +be understood, sooner or later?</p> + +<p class='c005'>I have done with this Review; and shall +only add one or two Reflections upon the +whole Discourse, and so conclude. You have +seen the State of the Theory of the Earth, as +to the <i>Matters</i>, <i>Form</i>, and <i>Proofs</i> of it, both +natural and sacred: If any one will substitute +a better in its Place, I shall think my self more +obliged to him, than if he had shewed me +the Quadrature of the Circle. But it is not +enough to pick Quarrels here and there; that +may be done by any Writing, especially when +it is of so great Extent and Comprehension: +They must build up, as well as pull down; +and give us another Theory instead of this, +fitted to the same natural History of the Earth, +according as it is set down in Scripture; and +then let the World take their Choice. He +that cuts down a Tree, is bound in Reason +to plant two; because there is an Hazard in +their Growth and Thriving.</p> + +<p class='c005'>Then as to those that are such rigorous Scripturists, +as to require plainly demonstrative and +irresistible Texts for every thing they entertain +or believe; they would do well to reflect +and consider, whether, for every Article in the +<span class='pageno' id='Page_399'>399</span>three Creeds (which have no Support from +natural Reason) they can bring such Texts of +Scripture as they require of others; or a fairer +and juster Evidence, all things consider’d, +than we have done for the Substance of this +Theory. We have not indeed said all that +might be said, as to Antiquity; that making +no part in this Review, and being capable still +of great Additions. But as to Scripture and +Reason I have no more to add: Those that +are not satisfied with the Proofs already produc’d +upon these two Heads, are under a Fate, +good or bad, which is not in my Power to +overcome. +<i>FINIS.</i></p> + +<div class='nf-center-c1'> +<div class='nf-center c002'> + <div><span class='pageno' id='Page_400'>400</span><span class='xxlarge'><b>AN ANSWER TO THE EXCEPTIONS MADE BY <i>Mr.</i> <span class='sc'>Erasmus Warren</span>,</b></span></div> + <div><span class='xxlarge'><b>Against the <span class='sc'>Sacred</span> THEORY OF THE EARTH.</b></span></div> + <div class='c000'><span class='large'><b><span class='sc'>The Fourth Edition.</span></b></span></div> + <div class='c000'><i>LONDON</i>:</div> + <div class='c000'>Printed for <span class='sc'><abbr class='spell'>J.</abbr> Hooke</span>, at the <i>Flower de Luce</i> in</div> + <div><i>Fleetstreet</i>, <abbr class='spell'>MDCCXXVI.</abbr></div> + </div> +</div> + +<div class='chapter'> + <span class='pageno' id='Page_402'>402</span> + <h2 class='c007'>AN ANSWER TO THE EXCEPTIONS MADE BY <i>Mr.</i> <span class='sc'>Erasmus Warren</span>, AGAINST THE <i>THEORY</i> of the <i>EARTH</i>.</h2> +</div> +<p class='c004'>If it be Civility to return a speedy Answer +to a Demand or Message, I will not +fail to pay that Respect to the late Author +of the <i>Exceptions against the Theory of the +Earth</i>. I know, short Follies, and short +Quarrels, are the best: And to offer Satisfaction +at the first Opportunity, is the fairest Way to put +an End to Controversies. Besides, such personal Altercations +as these, are but <i>Res perituræ</i>, which do not deserve +much Time or Study; but, like Repartees, are best +made off hand, and never thought on more. I only +desire that Friendliness, that some Allowance may be +<span class='pageno' id='Page_403'>403</span>made as to Unaccuracy of Style: Which is always allow’d +in hasty Dispatches.</p> + +<p class='c005'>I shall make no Excursions from the Subject, nor use +any other Method than to follow the learned <i>Exceptor</i> +from Chapter to Chapter, and observe his Steps and Motions, +so far as they are contrary to the Theory. But if +he divert out of his Way, for his Pleasure, or other Reasons +best known to himself, I may take notice of it perhaps, +but shall not follow him any farther than my Business +leads me; having no design to abridge his Liberty, +but to defend my own Writings where they are attack’d. +Give me leave therefore, without any other Preface or +Ceremony, to fall to our Work.</p> +<h3 class='c009'><span class='sc'>Chap. <abbr title='one'>I.</abbr></span></h3> +<p class='c004'>This Chapter is only an Introduction, and treats of +other Things, without any particular Opposition to +the Theory. And therefore I shall only give you the Conclusion +of it, in the Author’s own Words: <i>So much for +the first Chapter; which may be reckoned as an Introduction +to the following Discourse. Which if any shall look upon as +a Collection of Notes, somewhat confusedly put together, rather +than a formal, well digested Treatise, they will entertain +the best or truest Idea of it.</i> A severe Censure: But +every Man best understands his own Works.</p> +<h3 class='c009'><span class='sc'>Chap. <abbr title='two'>II.</abbr></span></h3> +<p class='c004'>Here he begins to enter upon particular Exceptions: +And his first Head is against the <i>Formation of +the Earth</i>, <i>pag.</i> 45. as explained by the Theory. To this +he gives but one Exception in this Chapter: Namely, +That <i>it would have taken up too much Time; the World +being made in six Days</i>. Whereas many Separations of +the Chaos, and of the Elements, were to be made, according +to the Theory, which could not be dispatch’d in +so short a Time. To this Exception, the general Answer +may be this; either you take the Hypothesis of an +ordinary Providence, or of an extraordinary, as to the +Time allowed for the Formation of the Earth: If you +proceed according to an ordinary Providence, the Formation +<span class='pageno' id='Page_404'>404</span>of the Earth would require much more Time than +six Days: But if according to an extraordinary, you may +suppose it made in six Minutes, if you please. ’Twas +plain Work, and a simple Process, according to the Theory; +consisting only of such and such Separations, and a +Concretion: And either of these might be accelerated, and +dispatch’d in a longer or shorter Time, as Providence +thought fit.</p> + +<p class='c005'>However, this Objection does not come well from the +Hands of this Author, who makes all the Mountains of +the Earth (the most operose Part of it, as one would +think) to be rais’d in a small Parcel of a Day by the +Heat and Action of the Sun; as we shall find in the +tenth Chapter, hereafter. He seems to proceed by natural +Causes; for such are the Heat and Action of the Sun: +And if so, he will find himself as much straiten’d for +Time, as the Theorist can be. But if he say, the Work +of Nature and of the Sun was accelerated by an extra-ordinary +Power, he must allow us to say the same Thing +of the Separations of the Chaos, and the first Concretion +of the Earth. For he cannot reasonably debar us that +Liberty which he takes himself, unless we have debarr’d +and excluded our selves. Now ’tis plain, the Theorist +never excluded an extraordinary Providence in the Formation +and Construction of the Earth; as appears, and is +openly express’d in many Parts of the Theory, <i>Eng. Theor. +<abbr title='page'>p.</abbr></i> 88. See, if you please, the Conclusion of the <i>fifth +Chapter</i>, which treats about the Formation of the Earth. +The last Paragraph is this: <i>Give me leave only, before we +proceed any farther, to annex here a short Advertisement, +concerning the Causes of this wonderful Structure of the +first Earth: ’Tis true, we have propos’d the natural Causes +of it, and I do not know wherein our Explication is false or +defective; but in Things of this Kind we may easily be too +credulous: And this Structure is so marvellous, that it ought +rather to be consider’d as a particular Effect of the Divine +Art, than as the Work of Nature. The whole Globe of the +Water vaulted over, and the exterior Earth hanging above +the Deep, sustain’d by nothing but its own Measures and +Manner of Construction: A Building without Foundation or +Corner-stone. This seems to be a Piece of Divine Geometry +or Architecture; and to this, I think, is to be referr’d +that magnificent Challenge which God Almighty made to</i> +Job; Where wast thou, when I laid the Foundations +of the Earth? Declare, <i>&c.</i> Moses <i>also, when be had describ’d +<span class='pageno' id='Page_405'>405</span>the Chaos, saith</i>, The Spirit of God mov’d upon, +<i>or sat brooding upon</i>, the Face of the Waters; <i>without all +doubt, to produce some Effects there</i>. <i>And <abbr title='Saint'>St.</abbr></i> Peter, <i>when +he speaks of the Form of the Anti-deluvian Earth, how it +stood, in reference to the Waters, adds</i>, By the Word of +God, <i>or by the Wisdom of God</i>, it was made so. <i>And this +same Wisdom of God, in the</i> Proverbs, <i>as we observed before, +takes notice of this very Piece of Work in the Formation +of the Earth</i>: When he set an Orb over the Face +of the Deep, I was there. <i>Wherefore to the great Architect, +who made the boundless Universe out of nothing, and +form’d the Earth out of a Chaos, let the Praise of the whole +Work, and particularly, of this Master-piece, for ever, with +all Honour, be given.</i> In like Manner, there is a larger Account +of Providence, both ordinary and extraordinary, +as to the Revolutions of the natural World, in the last +Paragraph of the eighth Chapter; and like Reflections +are made in other Places, when Occasion is offer’d.</p> + +<p class='c005'>We have not, therefore, any where excluded the Influence +and Benefit of superior Causes, where the Case requires +it: Especially, when ’tis only to modify the Effect, +as to Time and Dispatch. And in that Case, none +will have more need of it than himself; as we shall find +in the Examination of his tenth Chapter, about the Origin +of Mountains.</p> + +<p class='c005'>The rest of this second Chapter is spent in three Excursions. +One in justifying the <i>Cartesian</i> Way of forming +Light and the Sun, as agreeable to <i>Moses</i>. The second +about the <i>Jewish Cabala</i>, and <i>Cabalistical Interpretations</i>. +And the third about <i>mystical Numbers</i>. But the +Theory not being concern’d in these Things, I leave them +to the Author, and his Readers, to enjoy the Pleasure and +Profit of them. And proceed to the third Chapter.</p> +<h3 class='c009'><span class='sc'>Chap. <abbr title='three'>III.</abbr></span></h3> +<p class='c004'>In this Chapter a second Exception against the Formation +of the Earth, as propos’d in the Theory, is alledg’d: +And ’tis this; The Fluctuation of the Chaos, or +of that first watery Globe, would hinder, he says, any +Concretion of Earth upon its Surface. Not that there +were Winds or Storms then, to agitate those Waters; neither +would the Motion of the Earth, or the Rotation of +that Globe, disturb them, as he allows there; but the Disturbance +would have Rise from Tides, <i><abbr title='page'>p.</abbr></i> 74. <i>lin.</i> 18, 19. +<span class='pageno' id='Page_406'>406</span>or the Ebbings and Flowings of that great Ocean, which, +he says, must have been then, as well as now; And the +Reason he gives, is this; because the Flux and Reflux of +the Sea depend upon the Moon; and the Moon was then +present, as he says, in our Heavens, or in our Vortex: +And therefore, would have the same Effect then, upon +that Body of Waters which lay under it, that it hath now +upon the Sea.</p> + +<p class='c005'>That the Moon was in the Heavens, and in our Neighbourhood, +when the Earth was form’d, he proves from +the six Days Creation: and spends two or three Pages in +Wit and Scolding upon this Subject, <i><abbr title='page'>p.</abbr></i> 77, 78, 79. But, +with his leave, when all is done, his Argument will be +of no Force, unless he can prove, that the <i>fourth Day’s +Creation was before the third</i>. I confess, I have heard of +a Wager that was lost upon a like Case, namely, Whether +<i>Henry</i> <abbr title='the eighth'>VIII.</abbr> was before <i>Henry</i> <abbr title='the seventh'>VII</abbr>? But that was +done by Complot in the Company, to whom it was referr’d +to decide the Question. We have no Plot here, but +appeal fairly to that Judge the Exceptor hath chosen, +namely, to Scripture, which tells us, that the Moon was +made the fourth Day, and the Earth was form’d the third. +Therefore, unless the fourth Day was before the third, +the Moon could not hinder the Formation of the Earth.</p> + +<p class='c005'>But I hope, say you, this is a Misrepresentation. The +Animadverter sure would not put the Matter upon this +Issue. Yes, he does. For when he had oppos’d to our +Formation of the Earth, the Fluctuation of the Waters, +caus’d, as he phrases it, by the <i>bulky Presence</i> of the +Moon, he concludes with these Words, (<i><abbr title='page'>p.</abbr></i> 77. <i>Parag.</i> 3.) +<i>But in reference to this Matter, there is a Doubt made by +the Theorist, which must be consider’d and removed; otherwise +most of what hath been said, touching the Instability +and Fluctuation of these Waters, will be vain and groundless: +The Doubt is, Whether the Moon were then in our +Neighbourhood.</i> You see that Matter is put upon this Issue, +Whether the Moon was in the Neighbourhood of +the Earth, at the Time of its Formation. We say she was +not; and prove it by this plain Argument, If she was not +in Being at that Time, she was not in our Neighbourhood: +But unless the <i>fourth</i> Day was before the <i>third</i>, she was +not in Being. <i>Ergo.</i></p> + +<p class='c005'>But after all, if the Moon had been present then, and +there had been Tides, or any other Fluctuation towards +the Poles, we have no Reason to believe, according to +<span class='pageno' id='Page_407'>407</span>the Experiences we have now, that that would have hinder’d +the Formation of the Earth, upon the Surface of +the Chaos. For why should they have hinder’d that more, +than they do the Formation of Ice upon the Surface of +the Sea? We know, in cold Regions, the Seas are frozen, +notwithstanding their Tides; and in the Mouths of Rivers, +where there is both the Current and Stream of the +River on one hand, and the Counter-Current of the +Tides on the other; these, together, cannot hinder the +Concretion that is made on the Surface of the Water: +And our Water is a Substance more thin, and easily broken, +than that tenacious Film was, that cover’d the Chaos. +<span class='sc'>Wherefore</span>, upon all Suppositions, we have Reason +to conclude, that no Fluctuations of the Chaos could hinder +the Formation of the first Earth.</p> + +<p class='c005'>Lastly, The Observator opposes the Reasons that are +given by the Theorist, <i>why the Presence of the Moon</i> was +less needful in the first World. Namely, <i>because there +were no long Winter Nights; nor the great Pool of the +Sea to move or govern</i>. As to the second Reason, ’tis only +hypothetical; and if the Hypothesis be true, <i>That</i> there +was no open Sea at that Time, (which must be elsewhere +examin’d,) the Consequence is certainly true. But as to +the first Reason, he will not allow the Consequence, tho’ +the Hypothesis be admitted. For he says, <i><abbr title='page'>p.</abbr></i> 79. <i>As there +were no long Winter Nights then, so there were no short +Summer ones neither: So that set but the one against the other, +and the Presence of the Moon may seem to have been as +needful then, in regard of the Length of Nights, as she is +now.</i> This looks like a witty Observation, but it does +not reach the Point. Is there as much need of the Moon +in <i>Spain</i>, as in <i>Lapland</i>, or the Northern Countries? +There is as much Night in one Place as another, within +the Compass of a Year, but the great Inconvenience is, +when the Night falls upon the Hours of Travel, or the +Hours of Work and Business; for if it fall only upon +Hours of Sleep, or of Rest and Retirement, as it does +certainly more in <i>Spain</i>, and in those Climates that approach +nearer to an Equinox; the Moon is there less necessary +in that Respect: We can sleep without Moonshine, +or without Light, but we cannot travel, or do Business +abroad, without Hazard and great Inconvenience, if +there be no Light. So that the Reason of the Theorist +holds good, <i>viz.</i> That there would be more Necessity of +<span class='pageno' id='Page_408'>408</span>Moon-shine in long Winter Nights, than in a perpetual +Equinox.</p> + +<p class='c005'>We proceed now to the rest of this Chapter, which is +made up of some secondary Charges against this Part of +the Theory, concerning the Chaos and the Formation of +the first Earth. As, First, That it is, <i><abbr title='page'>p.</abbr></i> 80, 81. <i>Precarious:</i> +Secondly, <i><abbr title='page'>p.</abbr></i> 83. <i>Unphilosophical</i>: And, Thirdly, +<i>Antiscriptural</i>; which we shall answer in order. He +seems to offer at three or four Instances of <i>Precariousness</i>, +as to the Ingredients of the Chaos, their Proportions +and Separations; but his Quarrel is chiefly with the oily +Particles: These he will scarce allow at all; nor that they +could separate themselves in due Time to receive the +terrestrial, at least in due Proportions.</p> + +<p class='c005'>First, He would have no oily Particles in the Chaos. +But why so, I pray? What Proof or just Exception is +there against them? Why may not there be original oily +Particles, as well as original salt Particles? Such as your +great Master <i>Des Cartes</i> supposes, <i>Prin. ph.</i> <i><abbr class='spell'>l.</abbr></i> 4. §. 84. +<i>Meteor.</i> <i><abbr class='spell'>c.</abbr></i> 1. §. 8. He who considers that vast Quantity +of oleaginous Matter that is dispers’d every where, in +Vegetables, in Animals, and in many sorts of Earths, +and that this must have been from the Beginning, or as +soon as the Earth had any Furniture; will see Reason to +believe that such Particles must be thought original and +primeval; not forg’d below the Abyss, and extracted +from the inferior Regions of the Earth: For that would +require a Process of many Ages; whereas, these being +the Principles of Fertility, it is reasonable to suppose, that +a new World abounds with them more than an old one. +Lastly, If we suppose oily Particles to be tenuious and +branchy, as your Philosopher does, too gross to be Air, +and too light for Water; why should we imagine that in +that vast Mass and Variety of Particles, whereof the Chaos +consisted, there should not be any of this Figure, as well +as of others? Or, what Reason is there to suppose, that +there are none of that Figure, but what are brought from +the inferior Regions of the Earth? For, of all others, +these seem to be the most unlikely, if not incapable, of +being extracted from thence. And if there be only a gradual +Difference, in Magnitude and Mobility, betwixt the +Particles of Air and Oil, as that Philosopher seems to suppose, +<i>Prin. phil.</i> <i><abbr class='spell'>l.</abbr></i> 4. §. 76. why must we exclude these +Degrees, and yet admit the higher and lower?</p> + +<p class='c005'><span class='pageno' id='Page_409'>409</span>The second Thing which he charges with <i>Precariousness</i>, +is the Separation of this oily Matter, in due time, so +as to make a Mixture and Concretion with the terrestrial +Particles that fell from above. This Objection was both +made and answered by the Theorist; <i>Eng. Theor.</i> <i><abbr title='page'>p.</abbr></i> 79. +which the Observator might have vouchsaf’d to have taken +notice of; and either confuted the Answer, or spar’d +himself the Pains of repeating the Objection.</p> + +<p class='c005'>The third <i>Precariousness</i> is, concerning the Quantity +and Proportion of these Particles: And the fourth, concerning +the Quantity and Proportion of the Water. The +Exceptor, it seems, would have had the Theorist to have +gauged these Liquors, and told him the just Measure and +Proportion of each; but, in what Theory or Hypothesis +is that done? Has his great Philosopher, in his Hypothesis +of <i>Three Elements</i>, (which the Exceptor makes use of, +<i><abbr title='page'>p.</abbr></i> 52.) or in his several Regions of the unform’d Earth, +the <i>Fourth Book of his Principles</i>, defin’d the Quantity +and Dimensions of each? Or in the mineral Particles and +Juices, which he draws from the lower Regions, does he +determine the Quantity of them? And yet these, by their +Excess, or Defect, might be of great Inconvenience to +the World: Neither do I censure him for these Things, +as <i>precarious</i>. For, when the Nature of a Thing admits +a Latitude, the original Quantity of it is left to be determin’d +by the Effects; and the Hypothesis stands good, if +neither any Thing antecedent, nor any present <i>Phænomena</i>, +can be alledged against it.</p> + +<p class='c005'>But if these Examples, from his great Philosopher be +not sufficient, I will give him one from an Author beyond +all Exceptions; And that is from himself. Does +the Animadverter, in his new Hypothesis concerning the +Deluge, <i><abbr title='Chapter'>Ch.</abbr></i> 15. give us the just Proportions of his Rock-Water, +and the just Proportions of his Rain-Water, that +concurred to make the Deluge? I find no Calculations +there, but general Expressions, that the one was far greater +than the other; and that may be easily presumed, concerning +the oily Substance, and the watery Chaos: What +Scruples therefore, <i><abbr title='page'>p.</abbr></i> 80, 81. he raises, in reference to the +Chaos, against the Theorist, for not having demonstrated +the Proportions of the Liquors of the Abyss, fall upon +his own Hypothesis; for the same or greater Reasons. +And you know what the old Verse says,</p> + +<div class='lg-container-b c006'> + <div class='linegroup'> + <div class='group'> + <div class='line'><i>Turpe est Doctori, cum culpa redurguit ipsum.</i></div> + </div> + </div> +</div> + +<p class='c012'><span class='pageno' id='Page_410'>410</span>But, however, he will have such Exceptions, <i><abbr title='page'>p.</abbr></i> 81. to +stand good against the Theorist, though they are not good +against other Persons; because the Theorist stands upon +Terms<a id='r14'></a><a href='#f14' class='c013'><sup>[14]</sup></a> of Certainty, and in one Place of his Book, has +this Sentence, <i>Ego quidem</i>, &c. These Words, I think, +are very exceptionable, if they be taken with the Context: +For this Evidence and Certainty, which the Theorist +speaks of, is brought in there in Opposition to such uncertain +Arguments, as are taken from the Interpretation +of <i>Fables</i> and <i>Symbols</i>; or from <i>Etymologies</i> and <i>Grammatical +Criticisms</i>, which are expresly mention’d in the +preceding Discourse: And yet this Sentence, because it +might be taken in too great an Extent, is left out in the +second Edition of the Theory, and therefore, none had +Reason to insist upon it. But I see the Exceptor puts himself +into a State of War, and thinks there is no foul Play +against an Enemy.</p> + +<p class='c005'>So much for his Charge of <i>Precariousness</i>. We now +come to the second, which is call’d <i>Unphilosophicalness</i>. +And, why is the Theorist, in this Case, unphilosophical? +Because, says the Exceptor, he supposes terrestrial Particles +to be dispers’d through the whole Sphere of the +Chaos, as high as the Moon: And why not, pray, if it +be a mere Chaos? Where, antecedently to Separations, +all Things are mix’d and blended without Distinction of +Gravity or Levity; otherwise it is not a mere Chaos: +And when Separations begin to be made, and Distinction +of Parts and Regions, so far it is ceasing to be a mere +Chaos. But then, says the Observator, why did not the +Moon come down, as well as these terrestrial Particles? +I answer by another Question, Why does not the Moon +come down now? Seeing she is still in our Vortex, and +at the same Distance; and so the same Reason which keeps +her up now, kept her up then: Which Reason he will not +be at a loss to understand, if he understand the Principles +of his great Philosopher.</p> + +<p class='c005'><span class='pageno' id='Page_411'>411</span>We come now to the last Charge: That the Theory, +in this Part of it, is <i>antiscriptural</i>. And why so? Because +it supposes the Chaos <i>dark</i>, whereas the Scripture +says, there was Light the first Day. Well, but does the +Scripture say, that the Chaos was throughly illuminated +the first Day? The Exceptor, <i><abbr title='page'>p.</abbr></i> 52. as I remember, makes +the primigenial Light to have been the Rudiment of a Sun; +and calls it there, <i>lin.</i> 17. a <i>faint Light</i>, and a <i>feeble +Light</i>; and in this Place, <i>lin.</i> 27. a <i>faint Glimmering</i>. If +then the Sun, in all its Strength and Glory, cannot sometimes +dispel a Mist out of the Air, what could this <i>faint, +feeble Glimmering</i> do, towards the Dissipation of such a +gross caliginous Opacity, as that was? This Light might +be sufficient to make some Distinction of Day and Night +in the Skies; and we do not find any other Mark of its +Strength in Scripture, nor any other Use made of it.</p> + +<p class='c005'>So we have done with this Chapter. Give me leave +only, without Offence, to observe the Style of the Exceptor, +in reference to Scripture, and the Theory. He is +apt to call every Thing <i>antiscriptural</i>, that suits not +his Sense; neither is that enough, but he must also call it, +<i><abbr title='page'>p.</abbr></i> 78. a <i>bold Affront</i> to Scripture. He confesses, he hath +made, <i><abbr title='page'>p.</abbr></i> 299. <i>pen.</i> a <i>little bold</i> with Scripture himself, in +his new Hypothesis; how much that <i>little</i> will prove, +we shall see hereafter. But however, as to that hard +Word, <i>Affront</i>, a discreet Man, as he is not apt to give +an Affront, so neither is he forward to call every cross +Word, an Affront: Both those Humours are Extreams, +and breed Quarrels. Suppose a Man should say boldly, +God Almighty <i>hath no Right Hand</i>. Oh, might the Animadverter +cry, <i>That’s a bold Affront to Scripture</i>: For I +can shew you many and plain Texts of Scripture, both in +the <i>Old Testament</i>, and in the <i>New Testament</i>, where +express Mention is made of God’s <i>Right Hand</i>. And +will you offer to oppose <i>Reason</i> and <i>Philosophy</i> to express +Words of Scripture, often repeated, and in both Testaments? +<i>O Tempora, O Mores!</i> So far as my Observation +reaches, weak Reasons commonly produce strong Passions. +When a Man hath clear Reasons, they satisfy and +quiet the Mind; and he is not much concern’d, whether +others receive his Notions, or no: But when we have a +strong Aversion to an Opinion, from other Motives and +Considerations, and find our Reasons doubtful or insufficient; +then, according to the Course of human Nature, +the Passions rise for a farther Assistance; and what is wanting, +<span class='pageno' id='Page_412'>412</span>in point of Argument, is made up by Invectives and +Aggravations.</p> + +<h3 class='c009'><span class='sc'>Chap. <abbr title='four'>IV.</abbr></span></h3> +<p class='c004'>This Chapter is chiefly concerning the <i>Central Fire</i>, +and the <i>Origin</i> of the <i>Chaos</i>; of both which, the +Theorist had declared he would not treat: And ’tis an +unreasonable Violence to force an Author to treat of what +Things we please, and not allow him to prescribe Bounds +to his own Discourse. As to the first of these, see what +the Theorist hath said, <i>Engl. Theor.</i> <i><abbr title='page'>p.</abbr></i> 451, and 86, 67. +By which Passages it is evident, that he did not meddle +with the central Parts of the Earth; nor thought it necessary +for his Hypothesis: As is also more fully express’d +in the <i>Latin Theory</i>, <i><abbr title='page'>p.</abbr></i> 45. For, do but allow him a +Chaos from the Bottom of the Abyss, upwards to the +Moon, and he desires no more for the Formation of an +habitable Earth: Neither is it the Part of Wisdom, to +load a new Subject with unnecessary Curiosities.</p> + +<p class='c005'>Then as to the Origin of the Chaos, see how the Theorist +bounds his Discourse as to that, <a id='r15'></a><a href='#f15' class='c013'><sup>[15]</sup></a><i>Engl. Theor.</i> <i><abbr title='page'>p.</abbr></i> 451. +<i>I did not think it necessary to carry the Story and Original +of the Earth, higher than the Chaos, as</i> Zoroaster <i>and</i> +Orpheus <i>seem to have done; but taking that for our Foundation +which Antiquity, sacred and profane, does suppose, +and natural Reason approve and confirm, we have form’d +the Earth from it</i>. To form an habitable Earth from a +Chaos given, and to shew all the great Periods and general +Changes of that Earth, throughout the whole Course +of its Duration, or while it remain’d an Earth, was the +adequate Design of the Theorist. And was this Design +so short or shallow, that it could not satisfy the great +Soul of the Exceptor, <i><abbr title='page'>p.</abbr></i> 88. but it must be a <i>Flaw</i> in the +Hypothesis, that it did go higher than the Chaos? We +content our selves with these Bounds at present. And +when a Man declares, that he will write only the <i>Roman</i> +History, will you say his Work’s imperfect, because it does +not take in the <i>Persian</i> and <i>Assyrian</i>?</p> + +<p class='c005'><span class='pageno' id='Page_413'>413</span>These Things consider’d, to speak freely of this Chapter, +it seems to me, in a great Measure, impertinent; unless +it was design’d to shew the Learning of the Observator, +who loves, I perceive, to dabble in Philosophy, though +little to the Purpose: For, as far as I see, his Disquistions +generally end in Scepticism; he disputes first one way, +then another; and, at last determines nothing. He rambles +betwixt <i>Des Cartes</i> and <i>Moses</i>, the <i>Rabbies</i>, the <i>Septuagint</i>, +the <i>Platonists</i>, <i>Magnetisme</i>, <i>striate Particles</i>, and +<i>Præ-existence of Souls</i>: And ends in nothing, as to the Formation +of the Earth, which was to be the Subject of the +Chapter. We proceed therefore to the next, in hopes to +meet with closer Reasoning.</p> + +<h3 class='c009'><span class='sc'>Chap. <abbr title='five'>V.</abbr></span></h3> +<p class='c004'>From the manner of the Earth’s Formation, the +Exceptor, <i><abbr title='page'>p.</abbr></i> 106. now proceeds to the <i>Form</i> of it, +if compleated. And his first Exception is, That it would +want <i>Waters</i>, or Rivers to water it. He says, there would +either be no Rivers at all, or none, at least, in due time.</p> + +<p class='c005'>The Theorist hath replenish’d that Earth with Rivers, +flowing from the extreme Parts of it, towards the middle, +in continual Streams; and watering, as a Garden, all +the intermediate Climates. And this constant Supply of +Water was made from the Heavens, by an uninterrupted +Stream of Vapours, which had their Course through the +Air, from the middle Parts of the Earth towards the extreme; +and falling in Rains, return’d again upon the Surface +of the Earth, from the extreme Parts to the middle: +For that Earth being of an oval or something oblong Figure, +there would be a Declivity all along, or Descent, +from the Polar Parts towards the Equinoctial; which gave +Course and Motion to these Waters. And the Vapours +above never falling in their Course, the Rivers would never +fail below; but a perpetual Circulation would be establish’d, +betwixt the Waters of the Heavens and of the Earth.</p> + +<p class='c005'>This is a short Account of the State of the Waters in +the primeval Earth. Which you may see represented and +explain’d more at large, in the <i>second Book of the Theory</i>, +<i><abbr title='chapter'>Chap.</abbr></i> 5. And this, I believe, is an Idea more easily conceiv’d, +than any we could form concerning the Waters +and Rivers of the present Earth, if we had not Experience +<span class='pageno' id='Page_414'>414</span>of them. Suppose a Stranger, that had never seen this +terraqueous Globe, where we live at present, but was +told the general Form of it; how the Sea lies, how the +Land, and what was the Constitution of the Heavens: If +this Stranger was asked his Opinion, whether such an +Earth was habitable; and particularly, whether they could +have Waters commodiously in such an Earth, and how the +inland Countries would be supplied? I am apt to think, +he would find it more difficult (upon an Idea only, without +Experience) to provide Waters for such an Earth, as +ours is at present, than for such an one as the primeval +Earth was. ’Tis true, he would easily find Rains, possible +and natural, but with no Constancy or Regularity; +and these, he might imagine, would only make transient +Torrents, not any fix’d and permanent Rivers. But as +for Fountains deriv’d from the Sea, and breaking out in +higher Grounds, I am apt to believe, all his Philosophy +would not be able to make a clear Discovery of them: +But Things that are familiar to us by Experience, we think +easy in Speculation, or never enquire into the Causes of +them. Whereas, other Things, that never fall under our +Experience, though more simple and intelligible in themselves, +we reject often as Paradoxes or Romances. Let +this be applied to the present Case, and we proceed to answer +the Exceptions.</p> + +<p class='c005'>Let us take that Exception first, as most material, <i><abbr title='page'>p.</abbr></i> 114. +that pretends there would have been no Rivers at all in +the primeval Earth, if it was of such a Form as the +Theorist had describ’d. And for this, he gives one grand +Reason, Because the Regions towards the Poles, where +the Rains are suppos’d to fall, and the Rivers to rise, +would have been all frozen and congeal’d; and consequently, +no fit Sources of Water for the rest of the Earth. +Why we should think those Regions would be frozen, and +the Rains that fell in them, he gives two Reasons, the +Distance, and the Obliquity of the Sun. As also the Experience +we have now, of the Coldness and Frozenness +of those Parts of the Earth. But as to the Distance of +the Sun, He confesses, <i><abbr title='page'>p.</abbr></i> 118. that is not the Thing <i>that +does only or chiefly</i> make a Climate cold. He might have +added, <i>particularly in that Earth, where the Sun was never +at a greater Distance than the Equator</i>. Then, as to +the Obliquity of the Sun, neither was that so great, nor so +considerable, in the first Earth, as in the present. Because +the Body of that lay in a direct Position to the Sun; +<span class='pageno' id='Page_415'>415</span>whereas the present Earth lies in an oblique. And though +the Polar Circles or Circumpolar Parts of that Earth, did +not lie so perpendicular to the Sun as the Equinoctial, and +consequently were cooler, yet there was no Danger of +their being frozen or congeal’d. It was more the Moisture +and excessive Rains of those Parts that made them +uninhabitable, than the extreme Coldness of the Climate, +of it self. And if the Exceptor had well consider’d the +Differences betwixt the present and primitive Earth, as +to Obliquity of Position, and that which follows from it, +the Length of Nights, he would have found no Reason +to have charg’d that Earth with <i>nipping and freezing Cold</i>; +where there was not, I believe, one Morsel of Ice, from +one Pole to another: But that will better appear, if we +consider the Causes of Cold.</p> + +<p class='c005'>There are three general Causes of Cold: The Distance +of the Sun, his Obliquity, and his total Absence; I mean +in the Nights. As to Distance, that alone must be of little +Effect, seeing there are many Planets (which must not +be look’d upon as mere Lumps of Ice) at a far greater +Distance from the Sun, than ours: And as to Obliquity, +you see it was much less considerable in the respective +Parts of the Primitive Earth, than of the present. Wherefore, +these are to be consider’d but as secondary Causes of +Cold, in respect of the third, the total Absence of the +Sun in the Night Time: And where this happens to be +long and tedious, there you must expect Excess of Cold. +Now, in the primitive Earth there was no such Thing as +long Winter Nights, but every where a perpetual Equinox, +or a perpetual Day. And consequently, there was +no Room or Cause of excessive Cold in any Part of it. +But on the contrary, the Case is very different in the present +Earth; for in our Climate, we have not the Presence +of the Sun, in the Depth of Winter, half as long as he is +absent; and towards the Poles they have Nights that last +several Weeks or Months together: And then ’tis that +the Cold rages, binds up the Ground, freezes the Ocean, +and makes those Parts more or less uninhabitable. But +where no such Causes are, you need not fear any such +Effects.</p> + +<p class='c005'>Thus much to shew that there might be Rains, Waters, +and Rivers, in the primigenial Earth, and towards +the extreme Parts of it, without any Danger of freezing. +But however, says the other Part of the Exception, <i>These +Rivers would not be made in due Time.</i> That’s wholly +<span class='pageno' id='Page_416'>416</span>according to the Process you take; if you take a mere +natural Process, the Rivers could not flow throughout +the Earth, all on a sudden; but you may accelerate that +Process, as much as you please, by a Divine Hand. As +to this Particular indeed of the Rivers, one would think +there should be no Occasion for their sudden flowing +through the Earth, because Mankind could not be suddenly +propagated throughout the Earth: And if they did but +lead the Way, and prepare the Ground in every Country, +before Mankind arrived there, that seems to be all that +would be necessary upon their Account: Neither can it be +imagined, but that the Rivers would flow faster than Mankind +could follow; for it is probable, in the first hundred +Years, Men did not reach an hundred Miles from +Home, or from their first Habitations: And we cannot +suppose the Defluxion of Water, upon any Declivity, to +be half so slow. As to the Channels of these Rivers, +the Manner of their Progress, and other Circumstances, +those Things are set down fully enough in the fifth Chapter +of the second <i>Book</i> of the <i>English Theory</i>, and it would +be needless to repeat them here.</p> + +<p class='c005'>But the Anti-Theorist says, this slow Production and +Propagation of Rivers is contrary to Scripture; both because +of the Rivers of Paradise, and also, because Fishes +were made the sixth Day. As to that of the Fishes, he +must first prove that those were River-Fishes; for the Scripture, +<i><abbr title='Genesis'>Gen.</abbr></i> <abbr title='one'>i.</abbr> 21. and 22. makes them Sea-Fish, and instances +in great Whales. But he says (<i><abbr title='page'>p.</abbr></i> 113, 114.) it +will <i>appear in the Sequel of his Discourse</i>, that the Abyss +could be no Receptacle of Fishes. To that Sequel of +his Discourse therefore we must refer the Examination of +this Particular. Then as to Paradise, that was but one +single Spot of Ground, <i><abbr title='chapter'>ch.</abbr></i> <abbr title='thirteen'>xiii.</abbr> according to the ordinary +Hypothesis; which he seems to adhere to: And Rivers +might be there as soon as he pleases, seeing its Seat is not +yet determin’d. But as for the Lands which they are said +to traverse or encompass, that they might be the Work of +Time, when their Channels and Courses were extended +and settled; as they would be, doubtless, long before the +Time that <i>Moses</i> writ that Description: But as to the <i>Rivers +of Paradise</i>, it would be a long Story to handle that +Dispute here. And ’tis fit the Authors should first agree +amongst themselves, before we determine the Original +of its River, or Rivers.</p> +<div> + <span class='pageno' id='Page_417'>417</span> + <h3 class='c009'><span class='sc'>Chap. <abbr title='six'>VI.</abbr></span></h3> +</div> +<p class='c004'>We come now to the Deluge, where the great Exception +is this, <i><abbr title='page'>p.</abbr></i> 121. That according to the Theory, +the Deluge would have come to pass, whether Mankind +had been degenerate, or no.</p> + +<p class='c005'>We know Mankind did degenerate, and ’tis a dangerous +Thing to argue upon false Suppositions; and to tell +what would have come to pass, in case such a Thing had +not come to pass: Suppose <i>Adam</i> had not sinn’d, what +would have become of the <i>Messiah</i>? <i><abbr title='Ephesians'>Eph.</abbr></i> <abbr title='one'>i.</abbr> 4. 1 <i>Pet.</i> <abbr title='one'>i.</abbr> +20. <i><abbr title='Apocalypse'>Apoc.</abbr></i> <abbr title='thirteen'>xiii.</abbr> 8. and the Dispensation of the Gospel, +which yet is said to have been determin’d more early than +the Deluge? Let the Anti-Theorist answer himself this +Question, and he may answer his own.</p> + +<p class='c005'>But to take a gentler Instance, suppose <i>Adam</i> had not +eaten the forbidden Fruit, how could he and all his Posterity +have liv’d in Paradise? A few Generations would +have fill’d that Place; and should the rest have been turn’d +out into the wide World, without any sin or Fault of +theirs? You suppose the Ante-diluvian Heavens and +Earth to have been the same with the present, and, consequently, +subject to the same Accidents and Inconveniences. +The Action of the Sun would have been the same +then as now, according to your Hypothesis: The same +Excesses of Heat and Cold, in the several Regions and +Climates; the same Vapours and Exhalations extracted +out of the Earth; the same Impurities and Corruptions +in the Air: And in Consequence of these, the same external +Disposition to epidemical Distempers. Besides, there +would be the same Storms and Tempests at Sea, the same +Earthquakes, and other Desolations at Land. So that <i>had +all the Sons and Daughters of Men</i>, to use the Exceptor’s +elegant Style, <i><abbr title='page'>p.</abbr></i> 122. <i>been as pure and bright as they +could possibly have dropt out of the Mint of Creation, they +should still</i> have been subject to all these Inconveniences +and Calamities. If Mankind had continued spotless and +undegenerate ’till the Deluge, or for sixteen hundred Years, +they might as well have continued so for sixteen hundred +more. And in a far less Time, according to their Fruitfulness +and Multiplication, the whole Face of the Earth +would have been thick covered with Inhabitants: Every +Continent and every Island, every Mountain and every +<span class='pageno' id='Page_418'>418</span>Desert, and all the Climates from Pole to Pole. But +could naked Innocency have liv’d happy in the frozen +Zones, where Bears and Foxes can scarce subsist? in +the midst of Snows and Ice, thick Fogs, and more than +<i>Ægyptian</i> Darkness, for some Months together? Would +all this have been a <i>Paradise</i>, or a paradisaical State, to +these virtuous Creatures? I think it would be more advisable +for the Exceptor, not to enter into such Disputes, +grounded only upon Suppositions. God’s Prescience is +infallible, as his Counsels are immutable.</p> + +<p class='c005'>But the Exceptor further suggests, <i><abbr title='page'>p.</abbr></i> 121. that the +Theory does not allow a judicial and extraordinary Providence +in bringing on the Deluge, as a Punishment upon +Mankind. Which, I must needs say, is an untrue and +uncharitable Suggestion, as any one may see, both in +the <i>Latin</i> Theory <a id='r16'></a><a href='#f16' class='c013'><sup>[16]</sup></a> <i><abbr title='chapter'>Chap.</abbr></i> 6. and in the <i>English</i>, in several +Places. So at the Entrance upon the Explication of +the Deluge (<i>Theor.</i> <i><abbr title='page'>p.</abbr></i> 92.) are these Words, <i>Let us then +suppose, that at a Time appointed by Divine Providence, +and from Causes made ready to do that great Execution upon +a sinful World, that this Abyss was open’d, and the Frame of +the Earth broke,</i> &c. And accordingly in the Conclusion +of that Discourse about the Deluge, are these Words, +(Theor. <abbr title='page'>p.</abbr> 144.) <i>In the mean time I do not know any +more to be added in this Part, unless it be to conclude with +an Advertisement to prevent any Mistake or Misconstruction, +as if this Theory, by explaining the Deluge in a natural +Way, or by natural Causes, did detract from the Power of +God, by which that GREAT JUDGMENT WAS +BROUGHT UPON THE WORLD, IN A PROVIDENTIAL +AND MIRACULOUS MANNER.</i> And +in the three following Paragraphs (<i>Theor.</i> <i><abbr title='page'>p.</abbr></i> 144, 145, +146.) which conclude that Chapter, there is a full Account +given both of an ordinary and extraordinary Providence, +<span class='pageno' id='Page_419'>419</span>in reference to the Deluge, and other great Revolutions +of the natural World.</p> + +<p class='c005'>But it is a Weakness however to think, that, when a +Train is laid in Nature, and Methods concerted, for the +execution of a Divine Judgment, therefore it is not <i>providential</i>. +God is the Author and Governor of the natural World, +as well as of the Moral: And he sees thorough +the Futuritions of both, and hath so dispos’d the +one, as to serve him in his just Judgments upon the other. +Which Method, as it is more to the Honour of his Wisdom, +so it is in no way to the Prejudice of his Power or +Justice. And what the Exceptor suggests concerning Atheists, +and their presum’d Cavils at such an Explication of +the Deluge, is a Thing only said at random and without +Grounds. On the contrary, so to represent the Sense of +Scripture, in natural Things, as to make it unintelligible, +and inconsistent with Science and Philosophick Truth, is +one great Cause, in my Opinion, that breeds and nourishes +Atheism.</p> + +<h3 class='c009'><span class='sc'>Chap. <abbr title='seven'>VII.</abbr></span></h3> +<p class='c004'>This Chapter is about the Places of Scripture, alledg’d +in Confirmation of the Theory: And chiefly +concerning that remarkable Discourse in <abbr title='Saint'>St.</abbr> <i>Peter</i>, 2 <i>Epist.</i> +iii. which treats of the Difference of the Ante-diluvian +World, and the present World. That Discourse is +so fully explain’d in the <i>Review of the Theory</i>, that I think +it is plac’d beyond all Exception. And the Animadverter +here makes his Exception only against the first Words, +<i><abbr title='verse'>ver.</abbr></i> 5. Λανσθάνει γὰρ αὐτοῦς τοῦτο θέλοντας, which we thus +render, <i>For this they willingly are ignorant of.</i> But he generally +renders it, <i>wilfully ignorant of</i>, and lays a great +Stress upon that word <i>wilfully</i>. But if he quarrel with +the <i>English</i> Translation, in this particular, he must also +fault the <i>Vulgate</i>, and <i>Beza</i>, and all others that I have yet +met withal. And it had been very proper for him, in this +Case, to have given us some Instances or Proofs, out of +Scripture or <i>Greek</i> Authors, where this Phrase signifies a +<i>wilful and obstinate Ignorance</i>. He says it must have been +a wilful Ignorance, otherwise it was not blameable: +Whereas <abbr title='Saint'>St.</abbr> <i>Peter</i> gives it a sharp Reproof. I answer, +There are many Kinds and Degrees of blameable Ignorance; +a contented Ignorance, an Ignorance from Prejudices, from +<span class='pageno' id='Page_420'>420</span>Non-attendance, and want of due Examination. These +are all blameable in some Degree, and all deserve some +Reproof; but it was not their Ignorance that <abbr title='Saint'>St.</abbr> <i>Peter</i> +chiefly reproves, but their deriding and <i>scoffing</i> at the Doctrine +of the coming of our Saviour, and the Conflagration +of the World. And therefore he calls them, <i>Scoffers, +walking after their own Lusts</i>.</p> + +<p class='c005'>But the Exceptor seems at length inclinable to render +the forementioned Words thus, <i><abbr title='page'>p.</abbr></i> 137. <i>They are willingly +mindless or forgetful.</i> And I believe the Translation +would be proper enough. And what gentler Reproof +can one give, than to say, you are <i>willing to forget</i> +such an Argument, or such a Consideration; which implies +little more than Non-attention, or an Inclination of +the Will towards the contrary Opinion? We cannot tell +what Evidence, or what Traditions they might have then +concerning the Deluge, but we know they had the History +of it by <i>Moses</i>, and all the Marks in Nature, that we +have now, of such a Dissolution. And they, that pretended +to philosophize upon the Works of Nature, and +the Immutability of them, might very well deserve that +modest Rebuke, that they were <i>willing to forget</i> the first +Heavens and first Earth, and the Destruction of them at +the Deluge, when they talk’d of an immutable State of +Nature.</p> + +<p class='c005'>Neither is there any Thing in all this, contrary to what +the Theorist had said, <i>Theor.</i> <i><abbr class='spell'>c.</abbr></i> 1. concerning the ancient +Philosophers: That none of them ever invented or demonstrated +from the Causes, the true State of the first +Earth. This must be granted; but it is one Thing to demonstrate +from the Causes, or by way of Theory, and +another Thing to know at large: Whether by Scripture, +Tradition, or Collection from Effects. The Mutability +and Changes of the World, which these Pseudo-Christians +would not allow of, was a knowable Thing, taking all +the Means which they might and ought to have attended +to: At least, before they should have proceeded so far as +to reject the Christian Doctrine concerning the future +Changes of the World, with Scorn and Derision. Which +is the very Thing the Apostle so much censor’d them for.</p> + +<p class='c005'>So much for what is said by the Exceptor concerning +this place of <abbr title='Saint'>St.</abbr> <i>Peter</i>. To all the rest he gives an easy +Answer, (in the Contents of this Chapter) <i>viz.</i>, That +they are <i>figurative, and so not argumentative</i>. The Places +of Scripture upon which the Theory depends, are fixed +<span class='pageno' id='Page_421'>421</span>distinctly and in order, in the <span class='sc'>Review</span>: And, to avoid +Repetitions, we must sometimes refer to that, <i>Review</i>, +<abbr title='page'>p.</abbr> 371, 372. particularly, as to two remarkable Places, +<i><abbr title='Psalms'>Psal.</abbr></i> <abbr title='twenty-four'>xxiv.</abbr> 2. and <i><abbr title='Psalms'>Psal.</abbr></i> <abbr title='a hundred and thirty-six'>cxxxvi.</abbr> 6. concerning the <i>Foundation +and Extension of the Earth upon the Seas</i>. Which the +Exceptor quickly dispatches by the Help of a <i>Particle</i> and +a <i>Figure</i>. על.</p> + +<p class='c005'>The next he proceeds to, is, <i><abbr title='Psalms'>Psal.</abbr></i> <abbr title='thirty-three'>xxxiii.</abbr> 7. <i>He gathereth +the Waters of the Sea, as in a Bag: He layeth up the +Abyss in Store-Houses.</i> But, he says, it should be render’d, +as <i>on an Heap</i>: Which is the <i>English</i> Translation. Whether +the Authorities produced, in this case, by the Theorist, +<i>Eng. Theor.</i> <abbr title='page'>p.</abbr> 117. or by the Exceptor, are more +considerable, I leave the Reader to judge. But, however, +he cites another place, <i><abbr title='Psalms'>Psal.</abbr></i> <abbr title='seventy-eight'>lxxviii.</abbr> 13. where the same +Word is us’d and apply’d to the Red Sea, which could +not be enclos’d as in a Bag. Take whether Translation +you please for this second place; it is no Prejudice to the +Theory, if you render it <i>on an Heap</i>: For it was a Thing +done by Miracle. But the other Place speaks of the ordinary +Posture and Constitution of the Waters, which is +not <i>on an Heap</i>, but in a Level or spherical Convexity with +the rest of the Earth. This Reason the Animadverter was +not pleas’d to take notice of, tho’ it be intimated in that +same Place of the Theory which he quotes, <i><abbr title='page'>p.</abbr></i> 86. But +that which I might complain of most, is his unfair Citation +of the next Paragraph of the Theory, <i>Excep.</i> <i><abbr title='page'>p.</abbr></i> 140. +which he applies peculiarly to this Text of <i><abbr title='Psalms'>Psal.</abbr></i> <abbr title='thirty-three'>xxxiii.</abbr> 7. +whereas it belongs to all the Texts alledg’d out of the +<i>Psalms</i>, and is a modest Reflection upon the Explication +of them, as the Reader may plainly see, if he please to +look the Theory, and compare it with his Citation.</p> + +<p class='c005'>The next Place he attacks, is, <i>Job</i> <abbr title='twenty-six'>xxvi.</abbr> 7. <i>He stretches +the North over the Tohu</i>, or, as we render it, <i>over the +empty Places: And hangeth the Earth upon nothing</i>. Here +he says, <i><abbr title='page'>p.</abbr></i> 141. <i>Job</i> did either accommodate himself to the +Vulgar, or else was a perfect <i>Platonist.</i> Methinks <i>Plato</i> +should rather be a <i>Jobist</i>, if you would have them to +imitate one another. Then he makes an Objection, and +answers it himself: concluding, however, that <i>Job</i> could +not but mean this of the present Earth, because in the +next Verse he mentions <i>Clouds</i>. But how does it appear, +that every Thing that <i>Job</i> mentions in that Chapter, refers +to the same time?</p> + +<p class='c005'><span class='pageno' id='Page_422'>422</span>The next Place, is, <i>Job</i> <abbr title='thirty-eight'>xxxviii.</abbr> 4, 5, 6. <i>Where wast +thou when I laid the Foundations of the Earth?</i> &c. These +eloquent Expostulations of the Almighty, he applies all +to the present Form of the Earth: Where he says, there +are the <i>Embossings of Mountains, the Enamelling of lesser +Seas, the open Work of the vast Ocean, and the fret Work of +Rocks</i>, &c. These make a great Noise, but they might all +be apply’d to the Ruins of an old Bridge, fallen into the +Water. Then he makes a large Harangue in Commendation +of Mountains, and of the present Form of the Earth: +Which, if you please, you may compare with the tenth +<i>Chapter</i> of the <i>Latin Theory</i>, and then make your Judgment +upon both.</p> + +<p class='c005'>But it is not enough for the Exceptor to admire the +Beauty of Mountains, but he, <i><abbr title='page'>p.</abbr></i> 146. will make the Theorist +to do so too, because he hath exprest himself much +pleas’d with the Sight of them. Can we be pleas’d with +nothing in an Object but the Beauty of it? Does not the +Theorist say there, in the very Words cited by the Exceptor, +<i>Sæpe loci ipsius insolentia & spectaculorum novitas delectat +magis quam venustas in rebus notis & communibus.</i> +We are pleas’d in looking upon the Ruins of a <i>Roman</i> +Amphitheatre, or a triumphal Arch, tho’ time have defac’d +its Beauty. A Man may be pleas’d in looking upon +a Monster, will you conclude therefore that he takes it +for a Beauty? There are many Things in Objects, besides +Beauty, that may please; but he that hath not Sense and +Judgment enough to see the Difference of those Cases, and +whence the Pleasures arise, it would be very tedious to +beat it into him by Multitude of Words.</p> + +<p class='c005'>After his Commendation of Mountains, he falls upon +the Commendation of Rain: Making those Countries, +that enjoy it, to be better water’d than by Rivers; +and consequently the present Earth better than that paradisaical +Earth describ’d by the Theorist. And in this he +says, he follows the Rule of Scripture, for these are his +Words, <abbr title='page'>p.</abbr> 148, <i>And that these Rules, whereby we measure +the Usefulness of this Earth, and shew it to be more excellent +than that of the Theory, are the most true and proper +Rules, is manifest from God’s making use of the same, +in a Case not unlike: For he, comparing</i> Ægypt <i>and</i> Palestine, +<i>prefers the latter before the former; because in</i> Ægypt <i>the +Seed sown was</i> watered with the Foot, as a Garden of +Herbs; <i>but Palestine was</i> a Land of Hills and Valleys, +and drank Water of the Rain of Heaven, <i>Deut.</i> <abbr title='eleven'>xi.</abbr> 10, 11.</p> + +<p class='c005'><span class='pageno' id='Page_423'>423</span>Let this rest a while: In the mean time let us take notice +how unluckily it falls out for the Observator, that a +Country that had no Rain, should be compared in Scripture, +or join’d in Privilege, with Paradise it self, and +the Garden of God. For so is this very <i>Ægypt</i>, <i><abbr title='Genesis'>Gen.</abbr></i> <abbr title='thirteen'>xiii.</abbr> +10, tho’ it had no Rain, but was water’d by Rivers. The +Words of Scripture are these. <i>And Lot lifted up his Eyes, +and beheld all the Plain of Jordan, that it was well-watered +every where (before the Lord destroyed Sodom and Gomorrah) +even as the Garden of the Lord, like the Land of Ægypt.</i> +The Plain of <i>Jordan</i> you see is commended for its +Fruitfulness, and being well watered: And as the height +of its Commendation, it is compar’d with <i>Ægypt</i>, and +with the <i>Paradise of God</i>. Now in <i>Ægypt</i> we know +there was little or no Rain: And we read of none in +Paradise: But they were both water’d by Rivers. Therefore +the greatest Commendation of a Land, for Pleasure +and Fertility, according to Scripture, is its being well +water’d with Rivers: Which makes it like a Paradise. +Surely then you cannot blame the Theorist, having this +Authority besides all other Reasons, for making the <i>paradisaical +Earth</i> to have been thus water’d.</p> + +<p class='c005'>Now let the Exceptor consider how he will interpret +and apply his place in <i>Deuteronomy</i>, and make it consistent +with this <i>Genesis</i>. Till I see a better Interpretation, I +like this very well, tho’ quite contrary to his: Namely, +<i>That</i> they were not to expect such a Land as <i>Ægypt</i>, that +was a Plain naturally fruitful, as being well water’d; +but the Land they were to possess, depended upon the +Benediction of Heaven: And therefore they might expect +more or less Fertility, according as they kept God’s Commandments. +And so much for those two Texts of +Scripture.</p> + +<p class='c005'>Lastly, The Exceptor, <i><abbr title='page'>p.</abbr></i> 149. in the Conclusion of his +Discourse about that place in <i>Job</i>, makes a Reflection upon +the Impropriety of those Expressions made in <i>Job</i>, about +<i>Foundations</i> and <i>Corner-stones</i>, if they be apply’d to the +first Earth describ’d by the Theorist. But this seems to me +an Elegancy in that Discourse, which he makes a Fault: +Whether it be understood as an Allusion only to our manner +of Building, by deep Foundations, and strong Corner-stones: +Or an ironical Interrogation, as it seems to me; +implying, that there was no Foundation (strictly so call’d) +nor Corner-stone, in that great Work, tho’ we cannot +<span class='pageno' id='Page_424'>424</span>build a Cottage or little Bridge, without such Preparations.</p> + +<p class='c005'>He proceeds then to the following Verses in that thirty-eighth +Chapter. <i>Who shut up the Sea with Doors, when it broke +forth as if it had issued out of a Womb?</i> This the Theorist +understands of the <i>Disruption</i> of the <i>Abyss</i> at the Deluge, +when the Sea broke forth out of the Womb of the Earth: +Or out of that subterraneous Cavity, where it was enclosed +as in a Womb. ’Tis plainly imply’d in the Words +of the Text, that the Sea was shut up in some <i>Womb</i>, before +it broke forth. I desire therefore to know in what +<i>Womb</i> that was. You will find Interpreters much at a +loss to give a fair Answer to that Question: What was +that enclos’d State of the Sea? And what Place, or Part +of Nature, was that Receptacle where it lay? But the Exceptor +hath found out a new Answer. He says, it was that +<i>Womb</i> of Non-entity. These are his Words, <i>It just then</i> +(at its Creation) <i>gushed out of the Womb of Nothing, into +Existence</i>. This is a subtle and far-fetch’d Notion. Methinks +the <i>Womb of Nothing</i>, is much-what the same as <i>no +Womb</i>. And so this is no Answer. But however let us +consider how far it would suit this Case, if it was admitted. +If you understand the <i>Womb of Non-entity</i>, <i><abbr title='Genesis'>Gen.</abbr></i> <abbr title='one'>i.</abbr> 2. +the Sea broke out of that Womb the first Day, and had +no Bars or Doors set to it, but flow’d over all the Earth +without Check or Control. Therefore that could not +be the Time or State here spoken of. And to refer that +Restraint, or those Bars and Doors, to another Time, which +are spoken of here in the same Verse, would be very inexcusable +in the Exceptor: <i><abbr title='page'>p.</abbr></i> 150. seeing he will not allow +the Theorist to suppose those Things that are spoken +of in different Verses, to be understood of different Times. +To conclude, this metaphysical Notion of the <i>Womb of +Nothing</i>, is altogether impertinent, at least in this Case: +For the Text is plainly speaking of Things local and corporeal, +and this Prison of the Sea must be understood as +such.</p> + +<p class='c005'>He proceeds now to the last Place alleg’d, <i>Prov.</i> <abbr title='eight'>viii.</abbr> +27, 28. <i>When he prepared the Heavens, I was there: +When he set a Compass upon the Face of the Deep.</i> The +word חוג which we tender <i>Compass</i>, he says, signifies no +more than the Rotundity or spherical Figure of the Abyss. +And so the Sense will run thus, <i>When God set a Rotundity</i>, +or <i>spherical Figure, upon the Face of the Abyss</i>. But whereas +the Word may as well signify a <i>Sphere</i> or <i>Orb</i>, the +<span class='pageno' id='Page_425'>425</span>Theorist thinks it more reasonable that it should be so +translated: And so the Sentence would run thus, <i>When +God set an Orb upon the Face of the Deep.</i> And this Discourse +of <i>Solomon</i>’s, referring to the Beginning of the +World, he thinks it rational to understand it of the <i>first +habitable Earth</i>: Which is really an <i>Orb set over the Face +of the Deep</i>.</p> + +<p class='c005'>One cannot swear for the Signification of a Word in +every particular Place, where it occurs: But when there +are two Senses whereof it is capable, and the one is much +more important than the other, it is a fair Presumption to +take it in the more important Sense; especially in such a +Place, and upon such an Occasion, where the great Works +of the Divine Wisdom and Power are celebrated: As +they are here by <i>Solomon</i>. And it cannot be deny’d, that +our Sense of the Words is more important than the other: +For of what Consequence is it to say, <i>God made the Body +of the Abyss</i> round. Every one knows, that Fluids of their +own accord run into that Figure. So as that would be a +small Remark upon a great Occasion.</p> + +<p class='c005'>The Construction of this Orb we speak of, minds me +of an Injustice which the Exceptor hath done the Theory, +in the precedent Part of this Chapter, by a false Accusation. +For he says, the Theory makes the Construction of +the first Earth to have been <i>merely mechanical</i>. At least, +his Words seem to signify as much, which are these, <i><abbr title='page'>p.</abbr></i> 143. +<i>And so its Formation</i>, speaking of the first Earth, <i>had been +merely mechanical, as the Theory makes it</i>. That the Construction +was not merely mechanical, in the Opinion of +the Theorist, you may see, <i>Eng. Theor.</i> <i><abbr title='page'>p.</abbr></i> 88. which, +because we have cited it before, we will not here repeat. +The Theorist might also complain, that the Exceptor cites +the first Edition of the Theory for such Things as are left +out in the second: Which yet was printed a Twelvemonth +before his Animadversions. And therefore in Fairness he +ought always to have consulted the last Edition, and last +Sense of the Author, before he had censured him, or his +Work. But this unfair Method, it seems, pleas’d his Humour +better: <i><abbr title='page'>p.</abbr></i> 81. <i><abbr title='page'>p.</abbr></i> 100, last Part, as you may see in this +Chapter, <i><abbr title='page'>p.</abbr></i> 154. <i><abbr title='page'>p.</abbr></i> 227, 228. <i><abbr title='page'>p.</abbr></i> 244. and in several other +Places; where Passages are cited and insisted upon, that +are no where to be found in the second Edition. Not to +mention his defective Citations, omitting that Part that +qualifies the Sentence, as <i><abbr title='page'>p.</abbr></i> 99. last Citation, and elsewhere, +<i><abbr title='page'>p.</abbr></i> 279, 280. <i><abbr title='page'>p.</abbr></i> 288. I make this Note, that the +<span class='pageno' id='Page_426'>426</span>Reader may judge, how well this answers that <i>Sincerity</i>, +with which he profest he would examine this Work: <i>Only +as a Friend and Servant to Truth. And therefore with +such Candor, Meekness, and Modesty, as becomes one who assumes +and glories in so fair a Character</i>, <i><abbr title='page'>p.</abbr></i> 43.</p> + +<p class='c005'>The rest of this Chapter is a general Censure of Citations +out of Scripture, that are only tropical or figurative +Schemes of Speech. These must be made so indeed, if +our Sense of them be not allow’d. But what Necessity is +there of a figurative interpretation of all these Texts? +The Rule we go by, and I think all good Interpreters, is +this, that we are not to leave the literal Sense, unless there +be a Necessity, from the Subject-Matter. And there is no +such Necessity in this Case, upon our Hypothesis: For it +suits with the literal Sense. And ’tis to beg the Question, +to say, the literal Sense is not to be admitted, because +it complies too much with the Theory. But as for that +Text of his own, which he instances in, <i>The Pillars of the +Earth tremble</i>, that cannot be understood (by the same +Rule) of Pillars <i>literally</i>; because there are no such Pillars +of the Earth, upon any Hypothesis.</p> +<h3 class='c009'><span class='sc'>Chap. <abbr title='eight'>VIII.</abbr></span></h3> +<p class='c004'>This Chapter is concerning that grand Property of +the ante-diluvian Earth, <i>a perpetual Equinox</i>, or a +right Position to the Sun. This perpetual Equinox the +Exceptor will by no means admit. But I’m afraid he +mistakes the Notion: For as he explains it in the two first +Sections of this Chapter, he seems to have a false Idea of +the whole Matter. He thinks, I perceive, that when the +Earth chang’d its Situation, it was translated from the +Equator into the Ecliptick: And that before that Change +in the ante-diluvian State, it moved directly under the +Equator. For these are his Words, <i><abbr title='page'>p.</abbr></i> 158. So <i>that in +her annual Motion about the Sun</i>, namely, the Earth, before +that Change, <i>she was carried directly under the Equinoctial, +without any Manner of Obliquity in her Site, or Declination +towards either of the Tropicks in her Course; and +therefore could never cut the Equinoctial, by passing (as now +she is presumed to do) from one Tropick to the other</i>. By +which Words, you see, he imagines that the Earth mov’d +perpetually under the Equator, when it had a perpetual +Equinox. And when it came out of that State, into this +<span class='pageno' id='Page_427'>427</span>wherein it is now, it did not only change its Position, and +the Posture of its Axis, but was also really translated +from one Part of the Heavens into another, namely, from +under the Equator to the Ecliptick, and so took another +Road in its annual Course about the Sun. This is a great +Mistake: And I cannot blame him, if he was so averse to +admit this Change, seeing it lay so cross in his Imagination. +For what Pullies or Leavers should we employ to remove +the Earth out of the Equator into the Ecliptick? <i>Archimedes</i> +pretended, if he had Ground to plant his Engines +upon, that he would move the Earth out of its Place; but +that it was done before, I never knew, nor heard of: And +if the Exceptor had consider’d what is said in the Theory +upon that Occasion, <i>Lat. Theor. <abbr title='fifty-one'>li.</abbr></i> 2. <i><abbr class='spell'>c.</abbr></i> 4. he might easily +have prevented his Mistake. But we shall meet with +the same Error again in another Place. Let us consider +now, what Arguments he uses against this Change.</p> + +<p class='c005'>He says, <i><abbr title='page'>p.</abbr></i> 159. <i>If there had been such a Change</i>, either +Providence, or Mankind, would have preserv’d the Memory +of it. How far the Memory of it hath been preserv’d, +we shall see hereafter. In the mean Time, we will give +him Instances of other Things to reflect upon, that are lost +out of Memory, unless he be the happy Man that shall +retrieve them. The <i>Age of the World</i> hath been preserv’d, +either by the Memory of Man, or by the Care of Providence. +And was not that both a Thing of Importance, and +of easy Preservation? <i>Noah</i> could not but know the Age +of the World, for he was contemporary with five or six +Generations, that were contemporary with <i>Adam</i>. And +knowing the Age of the World himself, he could not easily +forbear, one would think, to tell it to his Sons and +Posterity. But, to this Day, we do not know what the +true Age of the World is. There are three Bibles, if I +may so say, or three <i>Pentateuchs</i>, the <i>Hebrew</i>, <i>Samaritan</i>, +and <i>Greek:</i> Which do all differ very considerably in their +Accounts, concerning the Age of the World: And the +most learned Men are not yet able to determine with +Certainty, which of the three Accounts is most authentick. +Then, what think you of the Place of <i>Paradise</i>? +How well is the Memory or Knowledge of that preserv’d? +Could <i>Noah</i> be ignorant of it? And was it not a fit Subject +to discourse of, and entertain his Sons and Nephews, +and by them to communicate it to Posterity? Yet we seek +it still in vain. The <i>Jews</i> were as much at a Loss as we +are: <i><abbr title='page'>p.</abbr></i> 263, 264, 265. and the Christian Fathers, you +<span class='pageno' id='Page_428'>428</span>think, were out in their Opinions, both about the Place +and Conditions of it: Neither do you venture to determine +them your self: So that Paradise is lost in a Manner +out of the World. What Wonder then if this single +Property of it be lost? If the Exceptor had well consider’d +(<i>Eng. Theor.</i> <i><abbr title='page'>p.</abbr></i> 400, 401.) what the Theorist has said +concerning the providential Conduct of Knowledge in +the World, this Doubt or Objection might have been +spar’d.</p> + +<p class='c005'>After a long Excursion, little to the Purpose, but to +shew his Reading, <i><abbr title='page'>p.</abbr></i> 166. he tells us next, that Scripture +does not favour this Notion of a perpetual Equinox before +the Flood: And cites <i><abbr title='Genesis'>Gen.</abbr></i> <abbr title='eight'>viii.</abbr> 22. which the Theorist +had cited as a Place that did suggest to us that Vicissitude of +Seasons that was established after the Flood. The Words +indeed are not so determinate in themselves, but that they +may be understood, either of the Restoration of a former +Order in the Seasons of the Year, or of the Establishment +of a new one. And in whether Sense they are to be taken, +is to be determin’d by collateral Reasons and Considerations. +Such the Theorist had set down, to make it +probable, that they ought to be understood as a Declaration +of such an Order of the Seasons of the Year, as was +brought in at that Time, and was to continue to the End of +the World. The Exceptor hath not thought fit to take +notice of, or refute those Reasons, and therefore they +stand good, as formerly. Besides, the Exceptor must remember, +that this Text stands betwixt two remarkable +Phænomena, the Longevity of the Ante-diluvians in the old +World, and the Appearance of the Rainbow in the new. +Both which were Marks of a different State of Nature in +the two Worlds.</p> + +<p class='c005'>He further excepts, <i><abbr title='page'>p.</abbr></i> 168. against that perpetual Equinox +before the Flood, for another Scripture-reason: <i>viz.</i> +Because the Earth was curst before that Time, and consequently, +he says, had not a perpetual Equinox. But if +that Curse was supernatural, it might have its Effect in any +Position of the Earth. For God can make a Land barren, +if he think fit, in spite of the Course of Nature. And so +he also must suppose it to have been in this Case. For, +upon all Suppositions, whether of a perpetual Equinox, +or no, the Earth is granted to have been very fruitful at +first: And so would have continued, if that Curse had not +interven’d.</p> + +<p class='c005'><span class='pageno' id='Page_429'>429</span>Lastly, He makes that an Argument, <i><abbr title='page'>p.</abbr></i> 169. that the +Air was cold and intemperate in Paradise, and consequently +no constant Equinox, <i>because</i> Adam <i>and</i> Eve <i>made +themselves Aprons to cover their Nakedness</i>. So, he confesses, +Interpreters generally understand, that it was to <i>cover +their Nakedness</i>. But he will not allow that to be the true +Sense, but says those Fig-Leaves were to keep them warm. +And the other Interpretation of <i>covering their Nakedness</i>, +he will not admit, for three Reasons: First, because the +Scripture, as he pretends, does not declare it so. See, +pray, <i><abbr title='Genesis'>Gen.</abbr></i> <abbr title='three'>iii.</abbr> 7. Secondly, <i>What Shame</i>, says he, <i>need +there have been betwixt Husband and Wife</i>? Thirdly, <i>If it +was Modesty; when they were innocent, they should have +been more modest.</i> Some Arguments answer themselves, +and I do not think these deserve a Confutation. But, he +says, <i><abbr title='page'>p.</abbr></i> 170. however God made them <i>Coats of Skins</i> afterwards, +and that was to be a <i>Defence against Cold.</i> He +must tell us in what Climate he supposes Paradise to have +stood: And which way, and how far <i>Adam</i> and <i>Eve</i> were +banish’d from it. When those Things are determin’d, we +shall know what to judge of this Argument, and of <i>Coats +of Skins</i>.</p> + +<p class='c005'>After <i>Lastly</i>, I expected no more: But he hath two or +three Reasons after the <i>Last</i>. As first, he says, <i><abbr title='page'>p.</abbr></i> 171. +upon our Hypothesis, one Hemisphere of the Globe must +have been unpeopled: Because the torrid Zone was unpassable. +And was not the Ocean as unpassable, upon +your Hypothesis? How got they into <i>America</i>? And +not only into <i>America</i>, but into all the Islands of the +Earth, that are remote from Continents? Will you not +allow us one Miracle, for your many? I’m sure the Theorist +never excluded the Ministry of Angels; and they +could as easily carry them thorough the torrid Zone, as +over the Ocean. But secondly, he says, There could be +no Rains to make the Flood, if there was a perpetual +Equinox. Were not those Rains, that made the Flood, +extraordinary, and out of the Course of Nature? You +would give one angry Words that should deny it. Besides, +the <i>Flood-Gates of Heaven</i> were open’d when the +<i>great Deep</i> was broken up, (<i><abbr title='Genesis'>Gen.</abbr></i> <abbr title='seven'>vii.</abbr> 11.) and no Wonder +the Disruption of the Earth should cause some extraordinary +Commotions in the Air, <i>Eng. Theor.</i> <i><abbr title='page'>p.</abbr></i> 135. and either +compress the Vapours, or stop their usual Course towards +the Poles, and draw them down in Streams upon +several Parts of the Earth. But the Exceptor says, this +<span class='pageno' id='Page_430'>430</span>could not be, because the Theorist makes the Rains fall +before the Disruption of the Abyss. But he does not suppose +the <i>Cataracts of Heaven</i> to have been open’d before, +which made the grand Rains. And how unfairly that +Passage of the Theory is represented, we shall see hereafter +in the fourteenth Chapter.</p> + +<p class='c005'>Lastly, He concludes all with this Remark, <i><abbr title='page'>p.</abbr></i> 176. +That all sorts of Authors have disputed in what Season +of the Year the Deluge came, and in what Season of the +Year the World began: Therefore they thought there were +then different Seasons of the Year. These Disputes, he +confesses, did <i>manifestly proceed from Inadvertency</i>, or +something worse: Because there could not be any one +Season throughout all the Earth at once. He might have +added, unless upon the Supposition of the Theory, which +makes an universal Equinox at that Time. And why may +not that have given Occasion to the general Belief, <i>That +the World begun in the Spring</i>? And when the true Reason +of the Tradition was lost, they fell into those impertinent +Questions, <i>In what Season of the Year the World began</i>. +But however, we do not depend upon the Belief, +either of the Antients or the Moderns, as to the Generality: +For we know they had other Notions of these Things +than what the Theory proposes; otherwise it would have +been a needless Work. But notwithstanding the general +Error, that Providence did preserve some Traditions and +Testimonies, concerning that ancient Truth, we shall see +in the next following Discourse.</p> + +<p class='c005'>So much for Scripture and Reasons. He now comes +to examine Authorities: Namely, such Testimonies as +are alledg’d by the Theorist, to shew that there was a +Tradition among the Antients, of <i>a Change that had been, +as to the Position of the Earth</i>: And consequently, as to +the Form and Seasons of the Year. The first Testimony +that he excepts against, is, that of <i>Diogenes</i> and <i>Anaxagoras</i>; +who witness plainly, <i><abbr title='page'>p.</abbr></i> 177. That there had been +an <i>Inclination</i> of the Earth, or a Change of Posture, since +it was form’d and inhabited. But the Exceptor says, they +have not assign’d a true <i>final Cause</i>, nor such as agrees +with the Theory. The second Testimony, is, that of <i>Empedocles</i>, +<abbr title='page'>p.</abbr> 178. which he excepts against, because he hath +not given a good <i>efficient Cause</i> of that Change. The +third Witness is <i>Leucippus</i>; against whom he makes the +same Exception, <i><abbr title='page'>p.</abbr></i> 179. that he doth not assign the Causes +a-right. The fourth Witness, is <i>Democritus</i>; whom he, +<span class='pageno' id='Page_431'>431</span><i><abbr title='page'>p.</abbr></i> 180. quarrels with upon the same Account. But is +this a fair hearing of Witnesses? Or are these just and legal +Grounds of rejecting their Testimony, as to matter +of Fact, because they are unskilful in giving the Causes +and Reasons of that matter of Fact? That is not requir’d +in Witnesses: And they are often impertinent when they +attempt to do it. The Theorist does not cite these Authors +to learn of them the Causes, either efficient or final, +of that <i>Inclination</i>, or Change of Posture in the Earth, but +only matter of Fact: To let you see, that according to +their Testimony, there was a Tradition in that Time, +which they took for true, concerning a Change made in +the Posture of the Earth. And this is all we require from +them. If you pretend to invalidate their Testimony, because +they do not philosophize well about that Change; +that’s as if you should deny that there was such a War as +the <i>Peloponnesian</i> War, because the Historian hath not assigned +the true Causes and Reasons of it: Or as if a +Man should give you the History of a Comet, that appear’d +in such a Year, was of such a Form, and took such a +Course in the Heavens; and you should deny there was any +such Comet, because the same Author had not given a good +Account of the Generation of that Comet, nor of the Causes +of its Form and Motion. The Exceptions made against +the Testimonies of these Philosophers, seem to me to be +no less injudicious.</p> + +<p class='c005'>After these Testimonies, he <i><abbr title='page'>p.</abbr></i> 181. makes three or four +Remarks or Reflections upon them. But they all concern, +either the Time of this Change, or the Causes of it. Neither +of which the Theorist either engag’d or intended to +prove from these Witnesses.</p> + +<p class='c005'>There is still one Testimony behind, which the Exceptor +hath separated from the rest, that he might encounter it +singly. ’Tis another Passage from <i>Anaxagoras</i>, which +both notes this <i>Inclination</i>, and the Posture of the Heavens +and Earth before that Inclination. But here the Exceptor +quarrels, first, with the word θολοειδῶς: Because <i>Ambrosius</i> +the Monk, would have it to be θολερπῶς, but without the +Authority of any Manuscript: And, as <i>Casaubon</i> says, +<i>malè</i>. Then, he says, <i>Aldobrandinus</i> translates it <i>turbulentè</i>, +but gives no Reason for that Translation, in his Notes. +Therefore he cannot rest in this, but in the third Place, he +gives another Sense to Φορὰ Θολοειδής. And if that will not +please you, he hath still a fourth Answer in reserve. I do +not like when a Man shifts Answer so often; ’tis a sign he +<span class='pageno' id='Page_432'>432</span>has no great Confidence in any one. But let us have his +fourth Answer. ’Tis this, That <i>Anaxagoras</i> was a kind +of heterodox Philosopher, and what he says is not much +to be heeded. These are the Words of the Exceptor, +<abbr title='page'>p.</abbr> 184. <i>If this will not satisfy, I have one Thing more to +offer. Grant that</i> Anaxagoras <i>should mean that very Declination, +which the Theory would have him, yet this truly +would contribute little towards the Proof of the Thing. For +he was a Man as like to be heterodox; as like to broach +and maintain false and groundless Opinions, as any of the +learned Antients.</i> Had he made this Exception against +this Witness at first, it might have sav’d both himself and +us a great deal of Pains. For we do allow, if you can +prove a Witness to be <i>persona infamis</i>, or <i>non compos mentis</i>, +’tis sufficient to invalidate his Testimony.</p> + +<p class='c005'>But this is a rude and groundless Censure; shall that +famous <i>Anaxagoras</i>, that was call’d <i>MENS</i>, κατὶ ἐοχὴν, +not be thought so much as <i>mentis compos</i>; nor have +Credit enough for an honest Witness? I am apt to think, +from those Sentences, and those Remains we have left +of him, that there was not a more considerable Man amongst +the Antients, for Nobleness of Mind and natural +Knowledge. I could bring the Testimonies of many antient +Authors, and of many Christian Fathers, to clear +his Reputation, and place it above Envy. ’Tis generally +acknowledg’d, that he first introduc’d an intellectual Principle, +in the Formation of the Universe, to dispose and +order confus’d Matter. And accordingly <i>Eusebius</i> gives +him this fair Character, <i>Præp. Evan. <abbr class='spell'>l.</abbr></i> 10. <i><abbr class='spell'>c.</abbr> ult. <abbr title='page'>p.</abbr></i> 504. +<i><abbr title='Colossians'>Col.</abbr></i> δὴ πρῶτος διήρθρωσε, &c. <i>He first rectified the +Doctrine of Principles: For he did not only discourse about +the Matter or Substance of the Universe, as other Philosophers: +But also of the Cause and Principle of its Motion.</i> +And the same Author, in his fourteenth Book, <i><abbr title='chapter'>ch.</abbr></i> 14. <i><abbr title='page'>p.</abbr></i> 750. +repeats and enlarges this Character.</p> + +<p class='c005'>I wonder the Exceptor, of all Men, should lessen the +Name of <i>Anaxagoras</i>. For, besides his Orthodoxy as to +the intellectual World; he was one that establish’d the +Notion of <i>Vortices</i>, in the Corporeal. As you may see +in <i>Clem. Alexandrinus</i>, <i>Strom.</i> 2. <i><abbr title='page'>p.</abbr></i> 364. and in <i>Plato’s +Phædo Phæd.</i> <i><abbr title='page'>p.</abbr></i> 99. And tho’ the <i>Father</i>, and <i>Socrates</i>, +(who never was a Friend to natural Philosophy) both +blame him for it, yet the Exceptor, who is deservedly +pleas’d with that system of <i>Vortices</i>, ought to have shew’d +him some Favour and Esteem, for the Sake of this Doctrine. +<span class='pageno' id='Page_433'>433</span>Lastly, as to his moral Temper, his Contempt of +the World, and his Love of Contemplation; you may +have many Instances of it in the short Story of his Life in +<i>Laertius</i>. And I shall always remember that excellent +Saying of his in <i>Clemens Alexandrinus</i>, <i>Strom. <abbr title='page'>p.</abbr></i> 416. +Τὴν θεωρίαν τοῦ βίου τέλος εἶναι, καὶ τὴν ἀπὸ ταύτης ἐλευθερίαν. +<i>That the End of Life is Contemplation; and that Liberty, +that accompanies it, or flows from it.</i></p> + +<p class='c005'>But we are not to imagine, that all the Opinions of the +ancient Philosophers, are truly convey’d or represented to +us. Neither can we, in Reason or Justice, believe that +they could be guilty of such absurd Notions, as are sometimes +fathered upon them. The Exceptor instances in an +extravagant Assertion, (as the Story is told to us) ascrib’d +to <i>Anaxagoras</i>, of a <i>Stone that fell from the Sun</i>. This +cannot be literally true, nor literally the Opinion of +<i>Anaxagoras</i>, if he believed <i>Vortice</i>; therefore methinks so +witty a Man as the Exceptor, and so well versed in the +modern Philosophy, should rather interpret this of the Incrustation +of a fix’d Star, and its Descent into the lower +World: That a Star fell from the etherial Regions, and +became an opake and terrestrial Body: Especially seeing +<i>Diogenes</i>, as he says, supposes it a Star. Some Things were +ænigmatically spoken at first: And some Things afterwards +so much corrupted, in passing through unskilful +Hands, that we should be very injurious to the Memory +of those great Men, if we should suppose every Thing to +have come so crudely from them, as it is now delivered +to us. And as to this Philosopher in particular; as the +<i>Ionick</i> Physiology, in my Opinion, was the most considerable +amongst the Antients; so there was none, of that +Order, more considerable than <i>Anaxagoras</i>. Whom, tho’ +you should suppose extravagant, <i>quoad hoc</i>, that it would +not invalidate his Testimony in other Things.</p> + +<p class='c005'>Upon the whole Matter, let us now sum up the Evidence, +and see what it will amount to. Here are five or +six Testimonies of considerable Philosophers: <i>Anaxagoras</i>, +<i>Diogenes</i>, <i>Empedocles</i>, <i>Leucippus</i> and <i>Democritus</i>. To +which he might have added <i>Plato</i>, both in his <i>Politicus</i> and +<i>Phædo</i>, <i>Li.</i> 2. <i><abbr class='spell'>c.</abbr></i> 10. <i><abbr title='page'>p.</abbr></i> 274. if he had pleased to have +look’d into the second Edition of the <i>Latin</i> Theory. +These Philosophers do all make mention of a Change +that hath been in the Posture of the Earth and the Heavens. +And tho’ they differ in assigning Causes, or other +Circumstances, yet they all agree as to Matter of Fact; +<span class='pageno' id='Page_434'>434</span>that there was such a Thing, or, at least, a Tradition of +such a Thing. And this is all that the Defendant desir’d +or intended to prove from them, as Witnesses in this +Cause.</p> + +<p class='c005'>To these <i>Philosophers</i>, he might have added the Testimonies +of the <i>Poets</i>, who may be admitted as Witnesses +of a Tradition, though it be further questioned, whether +that Tradition be true or false. These Poets, when they +speak of a <i>Golden Age</i>, or the <i>Reign of Saturn</i>, tell us of +a <i>perpetual Spring</i>, or a Year without Change of Seasons. +This is expresly said by <i>Ovid</i>, <i>Ver erat æternum</i>, &c. And +upon the Expiration of the Golden Age, he says;</p> + +<div class='lg-container-b c006'> + <div class='linegroup'> + <div class='group'> + <div class='line'><i>Jupiter Antiqui contraxit tempora Veris,</i></div> + <div class='line'><i>Perque Hyemes, Æstusque, & inæquales Autumnos,</i></div> + <div class='line'><i>Et breve Ver, spatiis exegit quatuer annum.</i></div> + </div> + </div> +</div> + +<p class='c012'><i>Ovid</i> liv’d in the Time of our Saviour. And the Tradition, +it seems, was then a-foot, and very express too. +<i>Plato</i>, who was much more antient, hath said the same +Thing in his <i>Politicus</i>, concerning the <i>Reign of Saturn</i>. +And if we may have any Regard to <i>Mythology</i>, (vid. <i>Theor. +Lat.</i> <i>li.</i> 2. <i><abbr class='spell'>c.</abbr></i> 10. <i>in fine</i>.) and make <i>Janus</i> the same with +<i>Noah</i>, which is now an Opinion generally received, that +Power, that is given him by the Antients, of <i>changing +Times and Seasons</i>, cannot be better expounded, than by +that great Change of Time, and of the Seasons of the Year, +that happened in the Days of <i>Noah</i>. Neither must we +count it a mere Fable, what is said by the Antients, concerning +the Inhabitability of the <i>Torrid Zone</i>: And yet that +never was, if the Earth was never in any other Posture, +than what it is in now.</p> + +<p class='c005'>Lastly, as the Philosophers and Poets are Witnesses of +this Tradition, so many of the Christian Fathers have +given such a Character of <i>Paradice</i>, as cannot be understood +upon any other Supposition, than of a <i>perpetual Equinox</i>. +This <i>Card. Bellarmine</i><a id='r17'></a><a href='#f17' class='c013'><sup>[17]</sup></a> hath noted to our Hands; +<span class='pageno' id='Page_435'>435</span>and also observ’d, that there could not be a perpetual Equinox +in the Countries of <i>Asia</i>, nor indeed in any topical +Paradise, (unless it stood in the middle of the Torrid Zone) +<i>nisi alius tunc fuerit cursus solis, quam nunc est</i>; <i>unless the +Course of the Sun</i>, or, which is all one, the Posture of the +Earth, <i>was otherwise at that Time than what it is now</i>: +Which is a true Observation. The <i>Jewish</i> Doctors also, as +well as the Christian, seem to go upon the same Supposition, +when they place Paradise under the Equinoctial; +see <i>Eng. Theor.</i> <abbr title='page'>p.</abbr> 351. Because they suppos’d it certain, +as <i>Eben Ezra</i> tells us, that the Days and Nights were always +equal in Paradise.</p> + +<p class='c005'>We have now done with the Examination of Witnesses: +<i>Philosophers</i>, <i>Poets</i>, <i>Jews</i>, and <i>Christians</i>. From +all these we collect, that there was an Opinion, or Tradition, +amongst the Antients, of a Change made in the +State of the natural World, as to the Diversity of Seasons +in the Year: And that this did arise from the Change +of the Posture of the Earth. Whether this Opinion, or +this Tradition, was <i>de jure</i>, as well as <i>de facto</i>, is a Question +of another Nature, that did not lie before us at present. +But the Thing that was only in Debate in this Chapter, +was matter of Fact, which I think we have sufficiently +prov’d.</p> + +<p class='c005'>In the Close of this Chapter, the Exceptor makes two +Queries: Still by way of Objection to the ante-diluvian +Equinox. The first is this, <abbr title='page'>p.</abbr> 185. <i>Supposing an Equinox +in the Beginning of the World, would it (in Likelyhood) +have continued to the Flood.</i> If you grant the first Part, I +believe few will scruple the second. For why should we +suppose a Change before there appear any Cause for it? +He says, the Waters might possibly have weigh’d more towards +one Pole, than towards another. But why the +Waters more than the Air? The Waters were not more +rarified towards one Pole than towards another, no more +than the Air was: For which the Exceptor, <i><abbr title='page'>p.</abbr></i> 180. had +justly blam’d <i>Leucippus</i> before. But however, <i>says he</i>, +that Earth would be very unstable, because, in Process of +Time, there would be an empty Space betwixt the exterior +Region of the Earth, and the Abyss below. But that +empty Space would be fill’d with such gross Vapours, that +it would be little purer than Water: And would stick to +the Earth much closer than its Atmosphere that is carried +about with it. We have no Reason to change the Posture +of the Earth, till we see some antecedent Change that may +<span class='pageno' id='Page_436'>436</span>be a Cause of it. And we see not any till the Earth broke. +But then indeed, whether its Posture depended barely upon +its <i>Æquilibrium</i>, or upon its <i>Magnetism</i>, either, or both +of them, when its Parts were thrown into another Situation, +might be changed. For the Parts of a Ruin seldom +lie in the same Libration the Fabrick stood in. And as to +the Magnetism of the Earth, that would change, according +as the Parts and Regions of the Earth changed their +Situation.</p> + +<p class='c005'>The second Query is this, granting there was such an +Equinox in the first World, <i><abbr title='page'>p.</abbr></i> 187. <i>Would not the natural +World, towards the latter End of that World, have +been longer, than in the former Periods of the same?</i> Suppose +this was true, which yet we have no Reason to believe, +that the Days were longer towards the Flood, than +towards the beginning of the World; why is this contrary +to Scripture? He tells you how, in these Words, +<i><abbr title='page'>p.</abbr></i> 188. <i>That the Days just before the Flood were of no unusual +Length, is evident in the very Story of the Flood; the +Duration of which we find computed by Months, consisting +of thirty Days a-piece.</i> Whereas <i>had Days been grown +longer, fewer of them would have made a Month</i>. This is +a mere Paralogism, or a mere Blunder. For if thirty Days were +to go to a Month, whether the Days were +longer or shorter, there must be thirty of them; and the +Scripture does not determine the Length of the Days. If +thirty Circumgyrations of the Earth makes a Month, whether +these Circumgyrations are slow or swift, thirty are +still thirty. But I suppose that which he would have said +and which he had confusedly in his Mind, was this, that +the <i>Month</i> would have been longer at the Flood than it +was before. <i>Longer</i>, I say, as to extent of Time, or Duration +in general, but not as to number of Days. And you +could not cut off a slip of one Day, and tack it to the +next, through the intermediate Night, to make an Abridgment +for the Whole. Therefore this Objection is grounded +upon a Mistake, and ill Reasoning, which is now sufficiently +detected.</p> + +<h3 class='c009'><span class='sc'>Chap. <abbr title='nine'>IX.</abbr></span></h3> +<p class='c004'>This Chapter is against the <i>oval Figure of the first Earth</i>, +<abbr title='page'>p.</abbr> 189. which the Theorist had asserted, and grounded +upon a general Motion of the Waters, forc’d from +<span class='pageno' id='Page_437'>437</span>the Equinoctial Parts towards the Polar. But before we +proceed to his Objections against this Explication, we +must rectify one Principle. The Exceptor seems to suppose, +<i><abbr title='page'>p.</abbr></i> 190. that terrestrial Bodies have a <i>Nitency inwards +or downwards, towards their central Point</i>. Whereas the +Theorist supposes, that all Bodies moving round, have, +more or less, a Nitency from the Centre of their Motion: +And that ’tis by an external Force that they are prest down, +against their first Inclination or Nitency.</p> + +<p class='c005'>This being premised, we proceed to his Exceptions: +Where his first and grand Quarrel is about the Use of a +Word; whether the Motion of the Water from the middle +of the Earth towards the Poles, can be call’d <i>defluxus</i>; +seeing those polar Parts, in this supposed Case, were as +high, or higher than the Equinoctial. I think we do +not scruple to say <i>undæ defluunt ad littora</i>: Tho’ the +Shores be as high, or higher than the Surface of the Sea. +For we often respect, as the Theorist did, the <i>middle</i> and +the <i>sides</i>, in the use of that Word; And so, <i>defluere è +medio ad latera</i>, is no more than <i>prolabi ad latera</i>. But +’tis not worth the while to contest about a Word; especially +seeing ’tis explained in the second Edition of the +Theory, <i><abbr title='page'>p.</abbr></i> 186, by adding <i>detrusione</i>: But it would have +spoil’d all this Pedantry, and all his little Triumphs, if he +had taken notice of that Explication.</p> + +<p class='c005'>Wherefore setting aside the <i>Word</i>, let us consider his +<i>Reasons</i> against this Motion of the Waters towards the +Poles; which, he says, could not be, because it would +have been an Ascent, not a Descent. We allow and suppose +that. But may not Waters ascend by Force and Detrusion; +when it is the easiest way they can take to free +themselves from that Force, and persevere in their Motion? +And this is the Case we are speaking to. They were +impell’d to ascend, or recede from the Centre, and it was +easier for them to ascend laterally, than to ascend directly: +Upon an inclined Plain, than upon a perpendicular +one. Why then should we not suppose that they took +that Course? Methinks the Observator, who seems to be +much conversant in the <i>Cartesian</i> Philosophy, might have +conceived this Detrusion of the Waters towards the Poles +by the Resistance of the superambient Air, as well as their +flowing towards, and upon the Shores, by the Pressure of +the Air under the Moon. And if the Moon continued +always in the same Place, or over the middle of the Sea, +that Posture of the Waters would be always the same: +<span class='pageno' id='Page_438'>438</span>Though it be an Ascent, both upon the Land and into +the Rivers. And this, methinks, is neither Contradiction, +nor Absurdity. But an Enemy, that is little us’d to Victory, +makes a great Noise upon a small Advantage.</p> + +<p class='c005'>He proceeds now to shew, <i><abbr title='page'>p.</abbr></i> 195. that it was improbable +that the Figure of the first Earth should be oval, upon +other Considerations. As first, because of its Position; +which would be cross to the Stream of the Air, that +turns it round, or carries it about the Sun: As a Ship, he +says, that stands side-ways against a Stream, cannot sail. +But if that Ship was to turn round upon her Axis, as a +Mill-Wheel, and as the Earth does, what Posture more +likely to have such an Effect, than to stand cross to the +Stream that turns it? And the Stream would take more hold +of an oblong Body, than of a round. Then, as to its annual +Course, which he mentions, that’s nothing, but so many +Circumvolutions: For in turning round it is also progressive, +as a Cylinder in rowling a Garden: And three hundred +sixty five Circumgyrations compleat its annual Course. +So that this Argument turns wholly against him, and does +rather confirm the oval Figure of the Earth.</p> + +<p class='c005'>His second Argument against the oval Figure of the first +Earth, is the spherical Figure of the present Earth. And +how does he prove that? First from Authorities, <i>Anaximander</i>, +<i>Pythagoras</i>, and <i>Perminedes</i> thought so. But +how does he prove that their asserting the Earth to be +<i>round</i>, was not meant in Opposition to its being <i>plain</i>; +as the <i>Epicureans</i> and the Vulgar would have it? That +was the Question <i>Socrates</i> promis’d himself to be resolv’d +in by <i>Anaxagoras</i>, <i>Plat. in Phæd.</i> πότερεν ἡ γῆ πλατεῖα ἔπις, +ἢ αρογγύλη. <i>Whether the Earth was flat or round.</i> And +’tis likely the Dispute was generally understood in that +Sense. However the Theorist hath alledg’d many more +Authorities than these, in favour of the oval Figure of the +Earth. For besides <i>Empedocles</i> in particular, and those +whom <i>Plutarch</i> mentions in general, the Philosophy of +<i>Orpheus</i>, the <i>Phœnician</i>, <i>Ægyptian</i>, and <i>Persian Philosophers</i>, +did all compare the Earth to an Egg; with respect +to its oval external Form, as well as internal Composition. +These you may see fully set down in the <i>Theory: +Lat. Theor. <abbr title='fifty-one'>li.</abbr> 2. <abbr class='spell'>c.</abbr> 10</i>. And it had been fair in the +Exceptor to have taken some notice of them, if he +would contend in that way of Authorities. But he has +thought fit rather to pass them over wholly in Silence.</p> + +<p class='c005'><span class='pageno' id='Page_439'>439</span>His Reasons, <i><abbr title='page'>p.</abbr></i> 197. to prove the Figure of the present +Earth to be spherical, and not oval, are taken first from +the Conical Figure of the Shadow of the Earth, cast upon +the Moon. But that cannot make a Difference sensible +to us at this Distance, whether the Body that cast the +Shadow was exactly spherical or oval. His second Reason +is <i>from the Place of the Waters</i>; which, he says, would +all retire from the Poles to the Equator, if the polar +Parts were higher. But this has been answer’d before. +The same Cause that drives the Waters thither, would make +them keep there: As we should have a perpetual Flood, +if the Moon was always in our Meridian: And whereas +he suggests, that by this Means the Sea should be shallowest +under the Poles; which, he says, is against Experience: +We tell him just the contrary, That, according to our +Hypothesis, the Sea should be deepest towards the Poles; +which agrees with Experience. That the Sea should be +deepest under the Poles, if it was of an oval Form, +<i><abbr title='page'>p.</abbr></i> 186. he may see plainly by his own Scheme, or by the +Theory Scheme: <i>Theor. Lat. <abbr title='fifty-one'>li.</abbr> 2. <abbr class='spell'>c.</abbr> 5</i>. So that if his +Observation be true, of an extraordinary Depth of the +Ocean in those Parts, it confirms our Suspicion, that the +Sea continues still oval. Lastly, he urges, <i><abbr title='page'>p.</abbr></i> 198. If this +Earth was oval, Navigation towards the Poles would be +extremely difficult, if not impossible, because upon an +Ascent. But if there be a continual Draught of Waters +from the Equator towards the Poles, this will ballance +the Difficulty, and be equivalent to a gentle Tide, that carries +Ships into the Mouth of a River, though upon a gradual +Ascent.</p> + +<p class='c005'>Thus much we have said in Complacency to the Exceptor. +For the Theorist was not oblig’d to say any Thing +in Defence of the oval Form of the present Earth, seeing +he had no where asserted it: It not being possible, as to +what Evidence we have yet, to determine in what Order +the Earth fell, and in what Posture the Ruins lay after their +Fall. But however, to speak my Mind freely upon this +Occasion, I am inclinable to believe, that the Earth is +still oval or oblong. What Things the Anti-theorist hath +suggested, will not decide the Controversy; nor, it may +be, any natural History, nor any of those Observations +that we have already. The Surface of the Sea lies more +regular than that of the Land, and therefore I should think +that Observations made there would have the best Effect. +<span class='pageno' id='Page_440'>440</span>I should particularly recommend these two: First, That +they would observe toward the Poles, whether the Sun +rise and set, according to the Rules of a true Globe, or +of a Body exactly spherical. Secondly, That they would +observe whether the Degrees of Latitude are of equal +Extent in all the Parts of a Meridian; that is, if the +Quantity of Sea or Land that answers to a Degree in the +Heavens, be of equal Extent towards the Equator as towards +the Poles. These two Observations would go the +nearest of any I know, to determine whether the Figure +of the Earth be truly spherical or oblong.</p> +<h3 class='c009'><span class='sc'>Chap. <abbr title='ten'>X.</abbr></span></h3> +<p class='c004'>This Chapter is concerning the <i>original Mountains</i>, +and that they were before the Flood, or from the Beginning; +which the Exceptor endeavours to prove from +Scripture; not directly, but because Mention is made of +them in the same Places where the Beginning of the Earth is +mentioned, <i><abbr title='page'>p.</abbr></i> 291. as <i><abbr title='Psalms'>Psal.</abbr></i> <abbr title='ninety'>xc.</abbr> 1, 2. and <i>Prov.</i> <abbr title='eight'>viii.</abbr> 25. +therefore they must be co-eval and contemporary. We +have, I think, noted before, that Things are not always +Synchronal that are mentioned together in Scripture. The +Style of Scripture is not so accurate, as not to speak of +Things in the same Place, that are to be referr’d to different +Times. Otherwise we must suppose the Destruction of +<i>Jerusalem</i>, and of the <i>World</i>, to have been intended for +the same Time; seeing our Saviour joins them in the same +Discourse, (<i><abbr title='Matthew'>Mat.</abbr></i> <abbr title='twenty-four'>xxiv.</abbr>) without any Distinction of Time; +or with such a Distinction, as rather signifies an immediate +Succession, (<i><abbr title='verse'>ver.</abbr></i> 29.) than so great a Distance as we +now find to be betwixt the Destruction of <i>Jerusalem</i> and +the End of the World. Greater than that, betwixt the +Beginning and the Flood: So in the Prophets sometimes, +in the same Discourse, one Part is to be referr’d +to the first Coming of our Saviour, and another Part +to the second. <i><abbr title='Isaiah'>Isa.</abbr></i> <abbr title='nine'>ix.</abbr> 6, 7. <i><abbr title='Isaiah'>Isa.</abbr></i> <abbr title='nine'>ix.</abbr> 1. &c. <i>Luke</i> <abbr title='one'>i.</abbr> 31, +32, 33. without making any Distinction of Time, but +what is to be gather’d from the Sense. Neither is there +any Incongruity in the Sense, or in the Tenor of the +Words, if those Expressions in the Psalmist be referr’d +to different Times. God existed <i>before the Mountains +were brought forth, and the Earth and the World were +<span class='pageno' id='Page_441'>441</span>made</i>. This is certainly true, whether you take it of the +same or different Times. And if you take it of different +Times, ’tis a way of Speaking we often use. As suppose +a Man should say, concerning the Antiquity of <i>Troy</i>, +that it existed before <i>Rome</i> and <i>Carthage</i>; that does not necessarily +imply, that <i>Rome</i> and <i>Carthage</i> were built at the +same Time; but only that <i>Troy</i> was before them both. And +so this of the Psalmist may be very well thus exprest, by a +Gradation from a lower Epocha to an higher. Then as for +that Place, <i>Prov.</i> <i><abbr title='chapter'>ch.</abbr></i> <abbr title='eight'>viii.</abbr> it would be very hard to reduce all +those Things that are mentioned there, (from <i><abbr title='verse'>ver.</abbr></i> 22. to +30.) to the same Time of Existence; and there is no Necessity +from the Words that they should be so understood. +The Design and Intention of the Holy Ghost is plain +in both these Places: In the one to set out the Eternity +of God, and in the other, of the <i>Logos</i> in particular. And +this is done by shewing their Præ-existence to this Earth, +and to all its greatest and most remarkable Parts.</p> + +<p class='c005'>He mentions also, <i><abbr title='page'>p.</abbr></i> 202. <i>Deut.</i> xxxiii. 15. where the +Hills are call’d <i>Lasting</i>, and the Mountains <i>Antient</i>. And +<i>therefore they were before the Flood</i>. This is a hard Consequence. +The River <i>Kishon</i> is call’d the <i>antient</i> River, +<i>Judg.</i> <abbr title='five'>v.</abbr> 21. but I do not therefore think it necessary, that +that Brook should have been before the Flood. Things +may very well deserve that Character of <i>lasting</i> or <i>antient</i>, +though they be of less Antiquity than the Deluge. If one +should say the <i>lasting Pyramids</i>, and <i>antient Babylon</i>, none +could blame the Expression, nor yet think that they were +therefore from the Beginning of the World.</p> + +<p class='c005'>After these Allegations from Scripture, <i><abbr title='page'>p.</abbr></i> 205. he descends +to a natural Argument taken from the <i>Mountains +in the Moon</i>; which, he says, are much higher than the +Mountains upon the Earth: And therefore, seeing her +Body is less, they could not be made by a Dissolution of +that Planet, as these of the Earth are said to have been. +Though we are not bound to answer for the Mountains +in the Moon, yet however, ’tis easy to see that this is no +good Argument: For, besides that the Orb there might +be more thick, all Ruins do not fall alike. They may +fall double, or in Ridges and Arches, or in steep Piles, +some more than others, and so stand at a greater Height. +And we have Reason to believe that those in the Moon fell +otherwise than those of the Earth; because we do not see +her turn round: Nor can we ever get a Sight of her Backside, +<span class='pageno' id='Page_442'>442</span>that we might better judge of the Shapes of her whole +Body.</p> + +<p class='c005'>From this natural Argument, <i><abbr title='page'>p.</abbr></i> 206. he proceeds to an +historical Argument, taken from the <i>Talmudists</i> and <i>Josephus</i>. +The <i>Talmudists</i> say, that <i>many Giants sav’d themselves +from the Flood upon Mount Sion</i>. But this, the Exceptor +confesses, <i>is wholly fabulous</i>. What need it then be +mentioned as an Argument? Then he says, <i>Josephus</i> reports, +that <i>many sav’d themselves from the Flood upon the +Mountain</i> Baris <i>in</i> Armenia. But this also, <i><abbr title='page'>p.</abbr></i> 207. he +says, is <i>false in the Gross</i>, and a <i>formal Fiction</i>. Why then, +say I, is it brought in as an Argument? Lastly, he quotes +a Passage out of <i>Plato</i>, who says, when the <i>Gods shall +drown the Earth, the Herdsmen and Shepherds shall save +themselves upon Mountains</i>. And this (<i>ibid.</i>) the Exceptor +calls a <i>Piece of confus’d Forgery</i>. Why then, say I still, +is it alledged as an Argument against the Theory? But +however, says the Exceptor, these Things argue that many +thought there were Mountains before the Flood. But did +the Theorist ever deny, that it was the vulgar and common +Opinion? Therefore such Allegations as these may +be of some Use to shew Reading, but of no Effect at all +to confute the Theory.</p> + +<p class='c005'>Yet the Exceptor is not content with these Stories, but +he must needs add a Fourth; which, he says, <i><abbr title='page'>p.</abbr></i> 208. is a +<i>plain Intimation that there were Mountains in the Beginning +of the World</i>. Take his own Words for the Story, and +the Application of it. <i>I will only add that traditional +Story which is told of</i> Adam; <i>namely, how that after his +Fall, and when he repented of his Sin, he bewailed it for +several hundred of Years, upon the Mountains of</i> India. <i>Another +plain Intimation that THERE WERE MOUNTAINS</i> +in the Beginning of the World. This is a plain +Intimation indeed, that those that made this Fable, thought +there were Mountains then: But is it a Proof that there +really was so? As you seem to infer. Does the Exceptor +really believe, that <i>Adam</i> wander’d an hundred Years upon +the Mountains of <i>India</i>? If the Matter of Fact be false, +the Supposition it proceeds upon may as well be false. And +he does not so much as cite an Author here, for the one +or the other.</p> + +<p class='c005'>We are now come to the main Point, a new Hypothesis +concerning the <i>Original of Mountains</i>, which the +Exceptor, <i><abbr title='page'>p.</abbr></i> 208, 209, <i>&c.</i> hath vouchsafed to make for +us: And, in short, it is this. When the Waters were +<span class='pageno' id='Page_443'>443</span>drain’d off the Land on the third Day, while it was moist +and full of Vapours, the <i>Sun</i>, by his Heat, made the Earth +heave and rise up in many Places, which thereupon became +Mountains. But lest we mistake or misrepresent +the Author’s Sense, <i><abbr title='page'>p.</abbr></i> 209. we will give it in his own +Words. <i>Now the Earth, by this Collection of the Waters +into one Place, being freed from the Load and Pressure of +them, and laid open to the Sun, the Moisture within, by +the Heat of his Beams, might quickly be turn’d into Vapours. +And these Vapours being still increased by the continued rarifying +Warmth from above, at length they wanted Space +wherein to expand or dilate themselves. And at last, not +enduring the Confinement they felt, by Degrees heaved up +the Earth above; somewhat after the Manner that Leaven +does Dough, when it is laid by a Fire; but much more forcibly +and unevenly. And lifting it up thus in numberless +Places, and in several Quantities, and in various Figures, +Mountains were made of all Shapes and Sizes</i>; whose Origin +and Properties, he says, upon this Hypothesis, <i>will be obvious, +or at least intelligible, to thinking and philosophick Minds</i>.</p> + +<p class='c005'>I must confess I am none of those <i>thinking and philosophick +Minds</i>, to whom this is either obvious or intelligible: +For there seem to me to be a great many palpable +Defects or Oversights in this new Hypothesis: Whereof +this is one of the grossest, that he supposes the Sun, by +his Heat, the third Day to have raised these Mountains +upon the Earth; whereas the Sun was not created till the +fourth Day, <abbr title='page'>p.</abbr> 51. <i>the fourth Day was the first Day of the +Sun’s Existence</i>: So that it had this powerful Effect, it +seems, one Day before it came into Being.</p> + +<p class='c005'>But suppose the Sun had then existed: This is a prodigious +Effect for the Sun to perform, in so short a Time, and with +so little Force. The greatest Part of that Day was spent +in draining the Waters from off the Land; which had a +long Way to go, from some inland Countries, to reach +the Sea, or their common Receptacle. And he says, +<i><abbr title='page'>p.</abbr></i> 209, without an extraordinary Power, <i>perhaps they could +not have been drained off the Earth in one Day</i>. Let us +then allow, at least, half a Day for clearing the Ground; +for the Sun might begin his Work about Noon; and before +Night he had rais’d all the Mountains of one Hemisphere. +It will require a strong philosophick Faith, to +believe this could be all done by the Action of the Sun, +an in so short a Time. Besides, we must consider, that +the Sun, by Noon, had past all the Eastern Countries, +<span class='pageno' id='Page_444'>444</span>yet covered with Water, or not well drain’d: So that after +they were dried, he could only look back upon them +with faint and declining Rays. Yet the Mountains of the +East are as great and considerable as elsewhere. But +there is still another great Difficulty in the Case, as to the +Northern and Southern Mountains of the Earth; for +they lie quite out of the Road of the Sun; being far remov’d +towards either Pole; where, by reason of his Distance +and Obliquity, his Beams have little Force. How +would he heave up the <i>Riphæan</i> Mountains, those vast +Heaps of Stone and Earth, that lie so far to the North? +You see what Observations the Exceptor hath made(<i><abbr title='page'>p.</abbr></i> 119, +120.) concerning the Cold of those Countries: And it +falls out very untowardly for this new Hypothesis, that +the Northern Parts of the Earth, as <i>Norway</i>, <i>Swedeland</i>, +<i>Iseland</i>, <i>Scythia</i>, <i>Sarmatia</i>, &c. should be such mountainous +and rocky Countries; where he had before declar’d +the Sun had so little Force. And, indeed, according to +his Scheme, all the great Mountains of the Earth should +have been under the Equator, or, at least, betwixt the +Tropicks.</p> + +<p class='c005'>But to examine a little the Manner and Method of this +great Action, and what kind of Bodies these new Mountains +would be; either the Sun drew up only the Surface and +outward Skin of the Earth, as Cupping-Glasses raise Blisters; +or his Beams penetrated deep into the Earth, and +heaved up the Substance of it, as Moles cast up Mole-Hills. +If you take the first Method, these superficial Mountains +would be nothing but so many Bags of Wind; and not +at all answerable to those huge Masses of Earth and Stone, +whereof our Mountains consist. And if you take the second +Method, and suppose them push’d out of the solid +Earth, and thrown up into the Air, imagine then how +deep these Rays of the Sun must have penetrated in a few +Hours Time, and what Strength they must have had, to +agitate the Vapours to that Degree, that they should be +able to do such Prodigies as these. Several Mountains, +upon a moderate Computation, are a Mile high from the +Level of the Earth. So that it was necessary that the Beams +of the Sun should penetrate at least a Mile deep, in so +short a Time; and there loosen and rarify the Vapours, and +then tear up by the Roots vast Loads and Extents of +Ground, and heave them a Mile high into the open Air: +And all this in less than half a Day. Such Things surely +are beyond all imagination, and so extravagant, that one +<span class='pageno' id='Page_445'>445</span>cannot, in Conscience, offer them to the Belief of a Man. +Can we think that the Sun, who is two or three Hours in +licking up the Dew from the Grass in a <i>May</i> Morning, +should be able, in as many more Hours, to suck the <i>Alps</i> +and <i>Pyreneans</i> out of the Bowels of the Earth; and not +to spend all his Force upon them neither? For he would +have as much Work in other Countries. To raise up +<i>Taurus</i>, for instance, and <i>Imaus</i>, and frozen <i>Caucasus</i> in +<i>Asia</i>; and the mighty <i>Atlas</i>, and the <i>Mountains</i> of the +<i>Moon</i> in <i>Africk</i>; besides the <i>Andes</i> in <i>America</i>, which, +they say, far exceed all the Mountains of our Continent. +One would be apt to think, that this Gentleman never saw +the Face of a mountainous Country; for he writes of +them, as if he had taken his Idea of Mountains, and the +great Ridges of Mountains, upon the Earth, from the +<i>Devil’s Ditch</i>, and <i>Hogmagog Hills</i>: And he raises them +faster than Mushrooms out of the Ground. If the newborn +Sun, at his first Appearance, could make such great +Havock, and so great Changes upon the Face of the +Earth, what hath he been doing ever since? We never +heard nor read of a Mountain, since the Memory of +Man, rais’d by the Heat of the Sun. We may therefore +enquire, in the last Place,</p> + +<p class='c005'>Why have we no Mountains made now by the same +Causes? We have no Reason to believe that the Heat or +Strength of the Sun is lessen’d since that Time; why then +does it not produce like Effects? But I imagine he hath +an Answer for this: Namely, that the Moisture of the +first Earth, when it was new drain’d and marshy, contributed +much to this Effect; which now its Dryness hinders. +But besides, that the Dryness of the Earth should rather +give an Advantage, by the Collection of Vapours within +its Cavities: However, we might expect, according to this +Reason, that all our drain’d Fens and marshy Grounds, +should presently be rais’d into Mountains; whereas we +see them all to continue arrand Plains, as they were before. +But if you think these are too little Spots of +Ground to receive a strong Influence from the Sun, take +<i>Ægypt</i> for an Instance: That’s capacious enough, and ’tis +overflow’d every Year, and by that Means made soft and +moist to your Mind, as the new Earth when it rises from +under the Abyss. Why then is not <i>Ægypt</i> converted into +Mountains, after the Inundation and Retirement of <i>Nile</i>? +I do not see any Qualification wanting, according to the +Exceptor’s Hypothesis: <i>Ægypt</i> hath a moist Soil, and a +<span class='pageno' id='Page_446'>446</span>strong Sun, much stronger than the <i>Alps</i> or <i>Pyreneans</i> +have; and yet it continues one of the plainest Countries +upon the Earth. But there is still a greater Instance behind +against this Hypothesis, than any of the former; and that +is, of the whole Earth after the Deluge: When it had +been overflow’d a second Time by the Abyss, upon the +Retirement of those Waters it would be much what in the +same Condition, as to Moisture, that it was in the third Day, +when it first became dry Land. Why then should not the +same Effect follow again, by the Heat of the Sun; and +as many new Mountains be rais’d upon this second Draining +of the Earth, as upon the first? These are plain and +obvious Instances, and as plainly unanswerable. And +the whole Hypothesis which this Virtuoso hath propos’d +concerning the <i>Origin</i> of Mountains, is such an Heap of +Incredibilities, and Things inconsistent one with another, +that I’m afraid I shall be thought to have spent too much +Time in Confutation of it.</p> + +<p class='c005'>In the Conclusion of this Chapter, <i><abbr title='page'>p.</abbr></i> 215. he hath an +Attempt to prove that there were Mountains before the +Flood, <i>because there were Metals</i>; which are commonly +found about the Roots of Mountains. But the Theorist, +he says, <i>to shun this great Inconvenience, fairly consents to +the abolishing of Metals out of the first State of Nature</i>. +Yet he is hard put to it, to prove that the Theorist hath any +where asserted, whatsoever he thought, that there were no +Metals then. The first Citation he produces, only recites +the Opinion of others, and says, <i><abbr title='page'>p.</abbr></i> 216. he <i>thinks they do +not want their Reasons</i>. Of the two other Citations out +of the Preface, the first does not reach home, making no +mention of Metals. And the second is wholly misconstrued, +and perverted to a Sense quite contrary to what +the Author intended, or the Context will bear. But however +the Theorist appears doubtful, whether there were +Metals or no in in the first World: And, upon this Doubt, +the Exceptor lays this heavy Charge, <i><abbr title='page'>p.</abbr></i> 215. <i>li.</i> 24. <i>Thus +the Fidelity of</i> Moses<i> is assaulted, and another intolerable +Affront put upon the HOLY GHOST: For do not both +inform us, that the City</i> Enoch <i>was built, and the Ark prepared, +before the Flood? But how could either be done without +Iron-Tools?</i> But does either <i>Moses</i>, or the Holy Ghost tell +us, that there were Iron-Tools in building that City, or the +Ark? If they do not, we only affront the Consequence, +which the Exceptor draws from the Words, and not the +Authors of them. By what divine Authority does the +<span class='pageno' id='Page_447'>447</span>Animadverter assert, that there was Iron, or Iron-Tools, in +Building this City, or that Ark? I’m sure Scripture does +not mention either, upon those Occasions. And seeing +it mentions only <i>Gopher Wood</i> and <i>Pitch</i> for the Building +of the Ark, <i><abbr title='Genesis'>Gen.</abbr></i> <abbr title='six'>vi.</abbr> 14. ’tis a Presumption rather, that +there were no other Materials us’d. And as to the City, +’tis true, if he fancy the City which <i>Enoch</i> built, to have +been like <i>Paris</i>, or <i>London</i>, he has Reason to imagine, +that they had Iron-Tools to make it. But suppose it was a +Number of Cottages, made of Branches of Trees, of +Osiers and Bulrushes, (and what needed they any other +House, when the Air was so temperate?) or, if you will, +of Mud-Walls, and a Roof of Straw, with a Fence +about it to keep out Beasts, there would be no such Necessity +of Iron-Tools. Consider, pray, how long the +World was without knowing the Use of Iron, in several +Parts of it, as in the North, and in <i>America</i>: And yet +they had Houses and Cities after their Fashion. For the +Northern Countries you may see <i>Olaus Magnus</i>, <i>li.</i> 12. +<i><abbr class='spell'>c.</abbr></i> 13. For <i>America</i>, <i>Pet. Martyr. Dec. 1.</i> But the Exceptor +will save you your Pains, as to the <i>Indians</i>, for he +says himself, <i><abbr title='page'>p.</abbr></i> 250. in another Place, that they had no +Instruments of Iron, when the <i>Spaniards</i> came amongst +them. And if in those late Ages of the World, they +were still without the Use of Iron, or Iron-Tools, we have +less Reason to believe that the Children of <i>Cain</i> had them +four or five thousand Years before.</p> + +<p class='c005'>It is also worthy our Consideration, how many Things +must have been done, before they could come at these +Iron-Tools. How came the Children of <i>Cain</i> to dig into +the Earth, I know not to what Depth, to seek for a Thing +they had never heard of before, when it was so difficult +to dig into the Earth without such Tools? More difficult, +methinks, than to build an House without them. But +suppose they did this, we know not how; and, amongst +many other Stones, or Earths, found that which we call +Iron-Ore: How did they know the Nature and Use of +<span class='pageno' id='Page_448'>448</span>it? Or, if they guess’d at that, how did they know the +Way and Manner of preparing it, by Furnaces, Wind-Forges, +and Smelting-mills? These would be as hard to +make or build, without Iron Tools, as dwelling Houses. +And when they had got a Lump of Iron, till they knew +how to temper it, they could not make Tools of it still. +Unless <i>Cain</i>’s Children had an Inspiration from Heaven, I +do not see how they could discover all these Things, in so +short a Time. And this is only to make good what the +Theorist said, that such an Hypothesis <i>does not want its +Reasons</i>. And as to <i>Tubal-Cain</i>, let those that positively +assert that there was no Iron in the first World, tell us in +what Sense that Place is to be understood. For, I believe, +Iron or Brass is not once mention’d in all the +Theory.</p> +<h3 class='c009'><span class='sc'>Chap. <abbr title='eleven'>XI.</abbr></span></h3> +<p class='c004'>This Chapter is to prove that the <i>Sea was open</i> before +the Deluge. ’Tis something barren of philosophical +Arguments, but we will begin with such as it has, which +are taken from this Topick, <i>That the Fishes could not +live in our Abyss</i>: <i><abbr title='page'>p.</abbr></i> 224. and that for three Reasons. First, +because it was too dark. Secondly, too close; and +thirdly, too cold. As for Coldness, methinks he might +have left that out, unless he suppose that there are no Fish +in the frozen Seas, towards the North and South; which +is against all Sense and Experience: For cold Countries +abound most in Fish. And according to Reason, there +would be more Danger of too much Warmth, in those +subterraneous Waters, than of too much Cold, in respect +of the Fishes.</p> + +<p class='c005'>Then as to Darkness and Closeness, this minds me of the +Saying of <i>Maimonides</i>: <i>That no Man</i> ever would believe, +that a Child could live so many Months, shut up in its Mother’s +Belly, if he had never seen the Experience of it. +There’s Closeness and Darkness, in the Highest Degree. +And in Animals, that, as soon as born, cannot live without +Respiration. Whereas Fishes, of all Creatures, have +the least need of Respiration, if they have any. And as +for <i>Darkness</i>, how many subterraneous Lakes have we +still, wherein Fishes live? And we can scarce suppose the +main and fathomless Ocean to have Light to the Bottom; +at least when it is troubled or tempestuous. How the +<span class='pageno' id='Page_449'>449</span>Eyes of Fish are, or might be, form’d or conform’d, we +cannot tell, but we see they feed and prey on the Night +Time, and take Baits as greedily as on the Day. But it is +likely they were less active and agile in that Abyss, than +they are now; their Life was more sluggish then, and their +Motions more slow, <i>Job</i> <abbr title='thirty-eight'>xxxviii.</abbr> 8. as being still in that +<i>Womb</i> of Nature that was broke up at the Deluge. And +as to Air, they would have enough for their imperfect way +of breathing in that State. But if they have a more perfect +now, which is still a Question, they might have +some Passages in their Body open’d, (at the Disruption of +the Abyss) when they were born into the Light and free +Air, which were not open’d before. As we see in Infants, +upon their Birth, a new Passage is made into their +Lungs, and a new Circulation of the Blood, which before +took another Course.</p> + +<p class='c005'>So much for pretended Reasons and Philosophy. The +rest of this long Chapter is spent either in Consequences +made from Scripture, or in a prolix Discourse about Rain. +As to Scripture, <i><abbr title='page'>p.</abbr></i> 219, 220. he makes this the first Objection, +that, whereas <i>Adam</i> had a Dominion given him +over the Fish of the Sea, it could have no Effect, if they +were inclosed in the Abyss. <i>Adam</i> had no more Dominion +given him over the Fish of the Sea, than over the +Fowls of the Air; which he could not come at, or seize +at his Pleasure, unless he could fly into the Air after them. +<i>Adam</i> was made Lord of all Animals upon this Earth, +and had a Right to use them for his Conveniency, when +they came into his Power: But I do not believe that +<i>Adam</i> was made stronger than a Lyon, nor could master +the Leviathan, or command him to the Shore. He had +a Right, however, and his Posterity, to dispose of all Creatures +for their Use and Service, whensoever, upon Occasion +offered, they fell into their Power.</p> + +<p class='c005'>Next he says, <i><abbr title='page'>p.</abbr></i> 225, 226. The Waters were gather’d +into one Place, and a Firmament was made to divide the +Waters from the Waters. Well, allow this, tell us then +what was that Firmament? For it is said there, <i><abbr title='Genesis'>Gen.</abbr></i> <abbr title='one'>i.</abbr> 17. +that God set the Sun, Moon, and Stars, in the Firmament. +Therefore you can argue nothing from this, unless +you suppose supercelestial Waters: Which, when you +have prov’d, we will give you an Account of the subcelestial, +and of the subterraneous. And here the Exceptor +cites some Things from the Theory, that are not in +<span class='pageno' id='Page_450'>450</span>the second Edition, and therefore the Theorist is not concern’d +to answer them.</p> + +<p class='c005'>Lastly, The Exceptor comes to his long Harangue in +Commendation of the <i>Clouds</i> and of <i>Rain</i>: Which takes +up a great Part of this Chapter. In his <i>Exordium</i> he makes +this Compliment to the Clouds, <abbr title='page'>p.</abbr> 234. <i>Sometimes they +mount up and fly aloft, as if they forgat, or disdain’d the +Meanness of their Origin. Sometimes again they sink and +stoop so low, as if they repented of their former proud Aspirings, +and did remorseful humble Penance for their high +Presumption. And though I may not say they weep to expiate +their Arrogance, or kiss the Earth with bedewed Cheeks, +in Token of their Penitence, yet they often prostrate in the +Dust, and sweep the lowest Grounds of all, with their misty +foggy Trains. One while they</i>, &c. This Harangue about +the Clouds and Rain, is pursued for fourteen or fifteen +Pages, and, with Submission to better Judgments, I take +it to be a Country Sermon, about the <i>Usefulness of Rain</i>: +And, I believe, whosoever reads it, will, both from its +Matter and Form, be of the same Opinion. I do not +speak this in Derogation to his Sermon, but he would +have done better, methinks, to have printed it in a +Pamphlet by it self; there being no Occasion for it in this +Theory.</p> + +<p class='c005'>Towards the Conclusion of the Chapter, <i><abbr title='page'>p.</abbr></i> 246. he +answers an Objection made by the Theorist against the +supposed Islands and Continents in the first Earth. Namely, +<i>That it would render the Propagation of Mankind difficult, +into those broken Parts of the World</i>. And the many +imperfect shifting Answers which the Exceptor gives, or +conjectures without Authority, do but confirm the Objection +of the Theorist, or make his Words true, <i>quod Res +esset difficilis explicatu</i>. Which is all that the Theorist +said upon that Subject.</p> +<h3 class='c009'><span class='sc'>Chap. <abbr title='twelve'>XII.</abbr></span></h3> +<p class='c004'>This is a short Chapter, and will be soon dispatch’d. +’Tis to prove that the <i>Rainbow was before the Flood</i>. +And notwithstanding that, a good Sign that there should +never be a Flood again. This is to me a Paradox, but he +confirms it by a greater Paradox: For he says, God might +as well (as to Significancy, or Authenticalness) <i>have appointed +the Sun, as the Rainbow, for a Sign that there never +<span class='pageno' id='Page_451'>451</span>should have been another Flood</i>. So that if God had said to +<i>Noah</i>, I do assure thee there shall never be a second Deluge, +and for a Sign of this, <i>Behold I set the Sun in the +Firmament</i>: This would have done as well, he says, as the +Rainbow. That is, in my Judgment, it would have done nothing +at all more than the bare Promise. And if it had done no +more than the bare Promise, it was superfluous. Therefore +if the Rainbow was no more than the Sun would have +been, it was a superfluous Sign. They to whom these +two Signs are of equal Significancy and Effect, lie without +the Reach of all Conviction, and I am very willing +to indulge them in their own Opinions.</p> + +<p class='c005'>But he says, <i><abbr title='page'>p.</abbr></i> 257. <i>God sometimes has made things to be +Signs, that are common and usual. Thus the Fruit of a Tree +growing in Paradise, was made a Sign of Man’s Immortality.</i> +But how does it appear that this was a common +Tree; or that it was given to <i>Adam</i> as a Sign that he +should be immortal? Neither of these appear from Scripture. +Secondly, he says, 2 <i>Kings</i> <abbr title='thirteen'>xiii.</abbr> 17. <i>Shooting with +Bow and Arrows upon the Ground, was made a Sign to</i> +Joash <i>of his prevailing against the</i> Syrians. This was only +a Command to make war against <i>Syria</i>, and a Prophecy +of Success; both deliver’d in a symbolical or hieroglyphical +Way. The Command was signify’d by bidding the +King shoot an Arrow, which was the Sign of War. And +the Sign of Victory or of divine Assistance, was the Prophet’s +strengthening the King’s Hands to draw the Bow. +This is nothing as to a Sign given in Nature, or from the +natural World, in Confirmation of a divine Promise: +Which is the thing we are only to consider.</p> + +<p class='c005'>All the rest of this Chapter is lax Discourse without +Proof. And as to the Significancy of the Rainbow, upon +Supposition that it was a new Appearance; and its Insignificancy +upon Supposition that it was an old Appearance, +we have spoken so fully in the Theory it self, <i>Eng. Theor.</i> +<i>Book</i> 2. <i><abbr title='chapter'>ch.</abbr></i> 5. that it would be needless here to make any +longer Stay upon this Argument.</p> +<h3 class='c009'><span class='sc'>Chap. <abbr title='thirteen'>XIII.</abbr></span></h3> +<p class='c004'>This Chapter is concerning <i>Paradise</i>; but our Author +fairly baulks all the Difficulties in that Doctrine, +and contents himself with a few Generals, which +every body knows. The Doctrine of Paradise consists +chiefly of two Parts; the Site or Place of it; and the +<span class='pageno' id='Page_452'>452</span>State or Properties of it. As to the first, if the Exceptor +would have confuted the Theory, he should have let down +the Conclusions that are advanc’d by the Theory, (<i>Eng. +Theor.</i> <i>Book.</i> 2. <i><abbr class='spell'>c.</abbr></i> 7.) concerning the Place of Paradise, +which are these; first, the Place of Paradise cannot be determin’d +by Scripture only. Neither the Word <i>Mekeddem</i>, +(<i><abbr title='Genesis'>Gen.</abbr></i> <abbr title='two'>ii.</abbr> 8.) nor the four Rivers mentioned there, +make the Place of it defineable. Secondly, The Place +of Paradise cannot be determin’d by the Theory. Seeing +then neither Scripture, nor Reason determine the Place of +Paradise, if we will determine it, it must be by Antiquity. +And if we appeal to Antiquity in this Case, we shall find, +First, That it was not in <i>Mesopotamia</i>. Secondly, That +according to the Plurality of Votes, both amongst the +Heathen and Christian Authors, it was plac’d in the other +Hemisphere. And this is all the Theory says upon that +Point. As you may see, <i>Eng. Theor</i> <i>Book</i> 2. <i><abbr title='chapter'>ch.</abbr></i> 7. and +<i>Lat. Theor.</i> <i>Edit.</i> 2. <i><abbr title='page'>p.</abbr></i> 194. and <i><abbr title='page'>p.</abbr></i> 214, 215. Wherefore +if the Animadverter would undertake to confute the Theory +in this Point, he should have confuted those four Particulars. +But he slips over these, <i><abbr title='page'>p.</abbr></i> 265. and gives us only +a Paraphrase upon Verses in the second and third +<i>Chapters</i> of <i>Genesis</i>, which says little to this Purpose, and +yet more than it proves.</p> + +<p class='c005'>In the second Place, as to the State and Properties of +Paradise, or the ante-diluvian World; <i>the Longevity of +the Ante-diluvians</i> is the Thing he insists upon. But this +he handles so loosely, <i><abbr title='page'>p.</abbr></i> 273. that in the Conclusion of +his Discourse, one cannot tell whether he affirms it, or +denies it. This sceptical Humour of the Exceptor hath +been taken notice of before, and ’tis continued in this +Chapter, where there is little or nothing positively determin’d. +The Theorist, on the contrary, expressly affirms +the Longevity of the Ante-diluvians, and gives these Reasons +for his Assertion. First, Because all the Lives, and +all the Generations recorded in Scripture, before the Flood, +from Father to Son, in a Line of sixteen hundred Years, +are longeval: Of six, seven, eight, nine hundred Years +a-piece. Secondly, Antiquity, both <i>Greek</i> and <i>Barbarian</i> +have attested the same thing, and recorded the Tradition; +see the Table of both. Thirdly, The Generations recorded +in Scripture after the Flood, as they exceed the Term +of succeeding Ages, <i>Eng. Theor.</i> <i><abbr title='page'>p.</abbr></i> 204. so they decline +by degrees from the ante-diluvian Longevity. Lastly, +<i>Jacob</i> complains of the Shortness of his Life, and lowness +<span class='pageno' id='Page_453'>453</span>of his Days, in Comparison of his Forefathers, when +he had liv’d one hundred and thirty Years; <i><abbr title='Genesis'>Gen.</abbr></i> <abbr title='forty-seven'>xlvii.</abbr> 9. +which had been a groundless Complaint, if his Ancestors +had not lived much longer.</p> + +<p class='c005'>These two last Reasons the Exceptor has not thought +fit to take notice of. And, in Answer to the two former, +he hath only the usual Subterfuges: As, that the +long Lives of the ante-diluvian Patriarchs was a Thing extraordinary +and providential, confin’d to their Persons; not +of a general Extent, nor according to the Course of Nature. +But how does this appear? It must be made out, +either by Scripture or Reason. Scripture makes no Distinction, +nor Exception of Persons in this Case; all, +whereof it hath left any Account, as to Term of Life, are +declar’d to have liv’d several hundred of Years. And +why should we not conclude the same Thing concerning +the rest? Then as to Reason, you cannot suppose Longevity, +in that World, against Reason or Nature, unless you +first suppose the Form and Constitution of that World to +have been the same with the present: Which is to beg the +Question. Admitting that Form and Constitution of the +first Heavens and Earth, which the Theory hath given, +Longevity will be a natural Consequence of it. <i>Theor.</i> +<i>Book</i> 2. <i><abbr title='chapter'>ch.</abbr></i> 3, <i>&</i> 4. And having such a Course of +Nature laid before us, as agrees with the Reports of Scripture, +and with general Tradition, why should we quit +that, to comply with an imaginary Presumption; that +these were miraculously preserv’d, and all the rest were +short-liv’d? I know he pretends, <abbr title='page'>p.</abbr> 277. we may as well +conclude all Men were Giants in those Days, because +<i>Moses</i> says, <i>There were Giants upon the Earth in those +Days</i>, <abbr title='Genesis'>Gen.</abbr> <abbr title='six'>vi.</abbr> 4. as conclude that all Men were long +liv’d in those Days, because <i>Moses</i> mentions some that +were so. There had been some Pretence for this, if <i>Moses</i> +had made a Distinction of two Races of Men in the +first World, long Livers and short Livers; as he hath +distinguish’d the Giant from the common Race of Mankind: +Or, as he hath said in one Case, <i>There were Giants +on the Earth in those Days</i>; so if he had said in the other, +<i>There were long Livers upon the Earth in those Days</i>, and +upon that, had given us a List of the long-liv’d Patriarchs: +This indeed would have made the Cases pretty +parallel. But, on the contrary, <i>Moses</i> makes no such Distinction +of long-living and short-living Races, before +the Flood; nor yet notes it as a Mark of divine Favour, +<span class='pageno' id='Page_454'>454</span>or extraordinary Benediction upon those Persons that liv’d +so long. Therefore, not to suppose it general to Mankind +at that Time, is a groundless Restriction, which is +neither founded upon Scripture nor Reason.</p> + +<p class='c005'>As to the second Argument for ante-diluvian Longevity, +taken from Tradition and the Testimony of the Antients, +he objects, <i><abbr title='page'>p.</abbr></i> 276, 277. that <i>Josephus</i> does not +seem to be firm in that Opinion himself. But what then? +The Theorist lays no Stress upon <i>Josephus</i>’s single Opinion, +but refers to the Testimonies of those Authors, whether +<i>Greeks</i>, or such as have given on Account of the +<i>Ægyptian</i>, <i>Chaldean</i>, and <i>Phœnician</i> Antiquities: Which +are call’d in by <i>Josephus</i>, as Witnesses of this Truth or +Tradition, concerning the long Lives of the first Men. +And at last, the Exceptor seems content, this Tradition +should be admitted, <i><abbr title='page'>p.</abbr></i> 278. seeing the <i>Authors are too many, +or too considerable, to have their Testimonies question’d +or rejected</i>. But then he will make a further Question, +<i>Why</i> there should not also be a Tradition concerning the +<i>perpetual Equinox</i>, or <i>perpetual Spring</i>, upon which this +Longevity depended? But this Question is fully answer’d, +and the Tradition fully made out before, in the eighth +Chapter, which I need not here repeat. In like manner, +all the secondary Questions, which he then mentions, depending +upon, and being included in this first, receive +their Resolution from it. For when a perpetual Equinox +is once truly stated, there is no Difficulty concerning +the rest.</p> + +<p class='c005'>After these Contests about Traditions, he hath one or +two <i>Reasons</i> against this <i>ante-diluvian Longevity</i>, <abbr title='page'>p.</abbr> 279, +280. First, because the Earth, by this Means, would +have been over-stock’d with People before the Time of +the Deluge. Secondly, They should all have been of the +same Longevity before the Flood. Neither of these, me-thinks, +have any Strength in them. As to the first, That +Earth was much more capacious than this is, where the +Sea takes away half of its Surface, and renders it uninhabitable. +And whereas he suggests, as a Recompence, +<i>ibid.</i> <i>That Mountains</i> have more Surface and Capacity +than Plains; that’s true, but they are also less habitable, +by Reason of their Barrenness and Ruggedness. Who +can believe that there are as many People in <i>Wales</i>, as in +other Parts of <i>England</i>, upon the same Compass of level +Ground? Or no more in <i>Holland</i>, than upon a like Number +of Acres upon the <i>Alps</i> or <i>Pyreneans</i>? There would +<span class='pageno' id='Page_455'>455</span>be room enough for twice as many People as there are in the +World, and twice as many Animals, if there was Food +enough to nourish them. But here I have two things to +complain of, as foul Play: First, the Exceptor cites the +Theory partially. Secondly, he does not mark the Place +whence he takes that Citation; as if it was on purpose to +hide his Partiality. The Words he cites are these: <i>If we +allow the first Couple, at the end of one hundred Years, or +of the first Century, to have left ten Pair of Breeders, which +is an easy Supposition, there would arise from these in fifteen +hundred Years, a greater Number than the Earth was capable +of; allowing every Pair to multiply in the same decuple +Proportion the first Pair did</i>, Eng. Theor. <abbr title='page'>p.</abbr> 32. Here +the Exceptor stops, and makes this Inference; that upon +an <i>easy Supposition</i>, which the Theorist makes and allows, +the Earth would have been over-stock’d in fifteen hundred +Years. This is an <i>easy Supposition</i> for the <i>first Century</i>, +as the Theorist put it; but it would be a very uneasy one +for the following Centuries, when they came to be at any +considerable Distance from the Beginning. And therefore +the Theorist tells you, in that very Page, <i>The same Measure +cannot run equally through all the Ages.</i> And in his +Calculation you see, after the first Century, he hath taken +only a <i>quadruple Proportion for the Increase of Mankind</i>. +As judging that a <i>moderate and reasonable Measure betwixt +the highest and the lowest</i>. This the Exceptor might easily +have observ’d, <i>ibid.</i> and as easily avoided this Misapplication +of the Words of the Theorist.</p> + +<p class='c005'>His second Reason against the ante-diluvian Longevity +is slighter than the first, <i><abbr title='page'>p.</abbr></i> 280. For he pretends that all +Ante-diluvians, upon that Supposition, should have been +equally long-liv’d. You may as well say, that all +the Children of the same Parents, and that live in the +same Place, should now be equally long-liv’d; the external +World being the same to them all. But, besides +Accidents, their <i>Stamina</i> and Constitutions might then be +of a different Strength, as well as now; tho’ they were +born of the same Parents, and liv’d in the same Air. Lastly, +he moves a Difficulty about the Multiplication of Animals +in the first World, <i><abbr title='page'>p.</abbr></i> 281. that they would have been +too numerous before the Flood. I can say nothing to +that, nor he neither, upon good Grounds: Unless we +knew what Species of Animals were then made, and in +what Degrees they multiplied. The Theorist always supposes +a divine Providence to superintend, proportion, and +<span class='pageno' id='Page_456'>456</span>determine, both the Number and Food of Animals upon +the Earth; suitably to the Constitution and Circumstances +of every World. And seeing that Earth was no +less under the Care and Direction of Providence, than +the present, we may conclude that due Measures were +taken for adjusting the Numbers and Food of Animals +in such manner, as neither to be a Burden to one another, +nor to Man.</p> +<h3 class='c009'><span class='sc'>Chap. <abbr title='fourteen'>XIV.</abbr></span></h3> +<p class='c004'>This Chapter is against the Explication of the Deluge +by the <i>Dissolution of the Earth</i>. That Dissolution, as +is pretended, being unfit or insufficient to produce such an +Effect. And to prove this, the Ante-theorist gives us five +Arguments, whereof the first is this; <i><abbr title='page'>p.</abbr></i> 285. <i>Moses</i> having +left us an accurate Description of Paradise, <i>according to the +proper Rules of Topography</i>, such a Description would have +been improper and insufficient to determine the Place of +Paradise, and consequently useless, if the Earth had been +dissolv’d; and by that means the Bounds of those Countries, +and the Channels of those Rivers, broken and chang’d. +This Objection, I’m afraid, will fall heavier upon <i>Moses</i>, +or upon the Exceptor himself, than upon the Theorist. +However, one would have expected that the Exceptor +should have determin’d here the Place of Paradise in virtue +of that Description. So learned and sagacious a Person, +having before him an exact Draught of Paradise, <i>according +to the proper Rules of Topography</i>, could not fail to lay his +Finger upon the very Spot of Ground where it stood. Yet +I do not find that he has ventur’d to determine the Place +of Paradise, either in this Chapter, or in the preceding: +Which gives me a great Suspicion, that he was not satisfy’d +where it stood, notwithstanding the <i>Mosaical</i> Topography. +Now if it cannot be understood or determin’d by that +Topography, one of these two things must be allow’d, either +that the Description was insufficient and ineffectual; +or that there has been some great Change in the Earth, +whereby the Marks of it are destroy’d; namely, the Bounds +of Countries, and the Courses of the the Rivers. If he take +the second of these Answers, he joins with the Theorist. +If the first, he reflects, according to his way of arguing, +upon the Honour of <i>Moses</i>, or confutes himself.</p> + +<p class='c005'>But here is still a further Charge, <i><abbr title='page'>p.</abbr></i> 286. <i>Moses</i>’s Description +of Paradise would have been <i>told</i> (which he +<span class='pageno' id='Page_457'>457</span>notes for <i>horrid Blasphemy</i>) if the Earth was broken at +the Deluge: For then those Rivers, by which <i>Moses</i> describes +Paradise, could not have been before the Flood. +But why so, I pray? The Theorist supposes Rivers before +the Flood, in great Plenty; and why not like to these? +And if their Channels were very much chang’d by the +Flood, that’s no more than what good Interpreters suppose. +Being unable, upon any other Submission, to give +an Account why it is so hard (notwithstanding <i>Moses</i>’s +Description) to determine the Place of Paradise. Now +where is the <i>Blasphemy</i> of this? <i>Ibid.</i> <i>Horrid Blasphemy +against the Holy Ghost?</i> A rude and injudicious Defence of +Scripture, by Railing and ill Language, is the true Way to +lessen and disparage it: Especially when we make our +own Consequences to be of the same Authority with the +Word of God; and whatsoever is against them, must be +charg’d with Blasphemy against the Holy Ghost. Is it not +a strange Thing, that the Dissolution of the Earth should be +made Blasphemy, when the Prophets and inspir’d Authors +speak so often of the <i>Disruptions</i>, <i>Fractions</i>, <i>Concussions</i>, +and <i>Subversions</i> of the Earth? See <i>Review</i>, <i><abbr title='page'>p.</abbr></i> 380, <i>&c.</i> And +that very Expression, that the <i>Earth is dissolv’d</i>, is a Scripture +Expression, (<i><abbr title='Psalms'>Psal.</abbr></i> <abbr title='seventy-five'>lxxv.</abbr> 3. <i>Isai.</i> <abbr title='twenty-four'>xxiv.</abbr> 19. <i>Amos</i> <abbr title='nine'>ix.</abbr> 5) +which, methinks, might have been enough to have protected +it from the Imputation of Blasphemy. But there is nothing +safe against blind Zeal, and opinionative Ignorance; +which, by how much they find themselves weaker in Reasons, +by so much they become more violent in Passions.</p> + +<p class='c005'>But to return to the Objection; upon the whole Matter, +he casts the Burden of the Charge upon <i>Moses</i> himself, +as we noted before: For take whether Hypothesis +you will, that the Earth was, or was not broken, the Question +still returns, if the Mosaical Topography was exact +and sufficient, why can we not yet find out the Situation +of Paradise? ’Tis now above three thousand Years since +<i>Moses</i> died, and Men have been curious and very inquisitive +in all Ages, to find out the Place of Paradise; but +it is not found out to this Day to any Satisfaction: So +that, methinks, upon the whole, the Theory, which supposeth +the Earth very much chang’d, makes the fairest Apology +both for <i>Moses</i> and Mankind, in this Particular. But +to proceed to his second Argument.</p> + +<p class='c005'>Secondly, says the Exceptor, <abbr title='page'>p.</abbr> 288. <i>The Dissolution of +the Earth could not be the Cause of the general Flood, because +<span class='pageno' id='Page_458'>458</span>it would have utterly destroy’d</i> Noah<i>’s Ark, and all that +were in it</i>. I thought the Theorist had effectually prevented +this Objection, by putting the Ark under the Conduct of +its Guardian Angels, and of a miraculous Providence; +<i>Eng. Theor.</i> <i><abbr title='page'>p.</abbr></i> 147. These are his Words: <i>I think it had +been impossible for the Ark to have liv’d upon the raging Abyss, +or for</i> Noah <i>and his Family to have been preserv’d, if +there had not been a miraculous Hand of Providence to take +Care of them.</i> Now, either the Exceptor did not take +notice of this Passage in the Theory, or he does not allow +that a miraculous Hand was sufficient to preserve the +Ark; or thirdly, he made an Objection, which he knew +himself to be impertinent. And, I confess, I am inclinable +to think the last is true: For as to the first, he confesses +(<i><abbr title='page'>p.</abbr></i> 354.) that the <i>Theory represents the Ark, with its +Guardian Angels about it, in the Extremity of the Flood</i>. +And as to the second, he himself makes use of a miraculous +Power to preserve the Ark upon his Hypothesis; +in Answer to the eighth Objection, <i><abbr title='page'>p.</abbr></i> 351, 352, <i>&c.</i> +Why then may not we make use of the same Power, and +with the same Effect? It remains therefore, that he was +conscious to himself that he made this Objection to no +purpose.</p> + +<p class='c005'>But that is not all: He has also us’d foul Play in his +Citation: For whereas the great Danger of the Ark would +be at the first Fall of the Earth, or the Disruption of the +Abyss; the Theorist, he says, to prevent this, makes the +Ark to be a-float by the Rains, before the Abyss was broken. +But is that all the Theorist says in that Place? +Does he not assign another Way how the Ark might be +a-float? Namely, in a River, or in a Dock. These are +the Words of the Theory, <i><abbr title='page'>p.</abbr></i> 133, 134. <i>So as the Ark, if +it could not float upon these Rain-Waters, at least taking the +Advantage of a River, or of a Dock or Cistern made to receive +them, it might be a-float before the Abyss was broken +open.</i> And these Words being in the same Place whence +he makes his Citation, it must be a wilful Dissimulation +not to take notice of them. But he saw they would have +taken off the Edge of his Objection, and therefore thought +fit not to touch upon them. But after all, there is no +Necessity that the Ark should be a-float before the Earth +broke: Those Things, were premis’d in the Theory, only +to soften the Way to Men that are of hard Belief in such +extraordinary Matters: For the Angels (whose Ministry +we openly own, upon these grand Occasions) could as easily +<span class='pageno' id='Page_459'>459</span>have held the Ark a-float, in the Air, as on the Water. +And the Ark, being an Emblem of the Church, +God certainly did <i>give his Angels Charge over it; that they +should bear it up in their Hands, that it might not be dash’d +against a Stone</i>. And this having been more than once +profess’d by the Theorist, we must again conclude this Objection +superfluous and useless.</p> + +<p class='c005'>The third Objection is this. If the Earth had been thus +dissolv’d, <i><abbr title='page'>p.</abbr></i> 289. <i>The present Earth would have been, in +likelihood of another Figure, than what now it bears.</i> These +are his Words; but I suppose he means, that it would have +been of another Form, as to Sea and Land. And the +Reason he gives is this: Because, says he, it would have +broke first in the Equator, and consequently that Part falling +down first, would have been swallowed up by the +Waters, and become all Sea. Whereas we find, that under +the Equator that then was (which he supposeth (<i>ibid.</i>) +the present Ecliptick) <i>the dry Ground is of most spacious +Extent and Continuity</i>. We need not examine his Account +of Sea and Land, because it proceeds upon a false +Supposition, (<i>See</i> <abbr title='page'>p.</abbr> 27. <i>before</i>.) He relapses here into his +former astronomical Error, or to his first adds a second; +<i>viz.</i> That the Earth, when it chang’d its Situation, chang’d +its Poles and Circles. This is a great Mistake; the Change +of Position in Respect of the Heavens, did not change +the Places of its Circles in Respect to its own Globe. As +when you change a Sphere or a Globe out of a <i>right Situation</i> +into an <i>oblique</i>, the Circles do not change their +Places, as to that Sphere or Globe; but have only another +Position to the Heavens. The Earth’s Ecliptick runs +thorough the same Places it did before; and the equinoctial +Regions of that Earth were the same with the equinoctial +Regions of this, only bear another Posture to the +Heavens and the Sun. These Circles have not chang’d +Places with one another, as he imagines; and which is +worse, would father this imagination upon the Theory, +in these Words, <i>Under the Ecliptick (which, in the present +Situation of the Earth, (ACCORDING TO THE +THEORY) was its Equinoctial, and divided the Globe +into two Hemispheres, as the Equator does now) the dry +Ground</i>, &c. He that affirms this, with Respect to the +Earth, neither understands the <i>Theory, nor the Doctrine of +the Sphere</i>. But let’s press no further upon a Mistake.</p> + +<p class='c005'>The fourth Objection is this; <i><abbr title='page'>p.</abbr></i> 290. That such a Dissolution +of the Earth, would have caus’d great Barrenness +<span class='pageno' id='Page_460'>460</span>after the Flood: Partly by turning up some dry and unfruitful +Parts of the Earth; and partly by the Soil and +Filth that would be left upon its Surface. As to the first, +I willingly allow, that some of the interior and barren +Parts of the Earth might be turn’d up; as we now see in +mountainous and wild Countries; but this rather confirms +the Theory, than weakens it. But as to the second, that +the Filth and Soil would have made the Earth more barren, +I cannot allow that. For good Husbandmen overflow +their Grounds, to make their Crop more rich. And +’tis generally suppos’d, that the Inundation of <i>Nile</i>, and +the Mud it leaves behind it, makes <i>Ægypt</i> more fruitful. +Besides, this Part of the Objection lies against the common +Explication of the Deluge, as well as against that +which is given by the Theory. For if you suppose an +universal Deluge, let it come from what Causes you please, +it must overflow all the Earth, and leave Mud and Slime +and Filth upon the Surface of it: And consequently +cause Barrenness, according to this Argumentation.</p> + +<p class='c005'>He adds another Consideration under this Head, <i><abbr title='page'>p.</abbr></i> 292. +namely, that if the Earth had been dissolv’d in this manner, +<i>All the Buildings erected before the Flood, would have +been shaken down, or else overwhelm’d. Yet we read of +some that outstood the Flood, and were not demolish’d. +Such were the Pillars of</i> Seth, <i>and the Cities</i> Henochia +<i>and</i> Joppa. As to <i>Seth</i>’s Pillars, they are generally accounted +fabulous; and I perceive the Exceptor will not +vouch for them: For he concludes, (<i><abbr title='page'>p.</abbr></i> 295) <i>I know the +very Being is question’d of</i> Seth<i>’s Pillars</i>, &c. If he will +not defend them, why should I take the Pains to confute +them? I do not love to play with a Man, that will put +nothing to the Stake; that will have his Chance to win, +but can lose nothing, because he stakes nothing. Then +as to the City <i>Henochia</i>, it hath no Authority, but that of +<i>Annius Viterbiensis</i>, and his <i>Berosus</i>: A Book generally +exploded, as fictitious. Lastly, As to <i>Joppa</i>, the Authority +indeed is better, tho’ still uncertain. But however, +suppose the Ruins of one Town remain’d after the Flood, +does this prove that the Earth was not dissolv’d? I do not +doubt, but there were several Tracts of the Earth, much +greater than that Town, that were not broken all to Pieces +by their Fall. But you and your <i>English</i> Historian, are +mistaken, if you suppose the Altars and Inscriptions mention’d +by <i>Mela</i>, to have been ante-diluvian Altars and Inscriptions: +Unless you will make the Fable of <i>Perseus</i> +<span class='pageno' id='Page_461'>461</span>and <i>Andromeda</i>, and the <i>Sea-Monster</i>, to have been +an ante-diluvian Fable. Neither hath your Historian been +lucky in translating those Words of <i>Mela</i>, <i>cum religione +plurima, with the Grounds and Principles of their Religion</i>, +which signify only, <i>with a religious Care of Superstition</i>. +But to leave Fables, and proceed:</p> + +<p class='c005'>His last Argument against the Dissolution is this, <i><abbr title='page'>p.</abbr></i> 296. +Had the Dissolution of the Earth been the Cause of the +Deluge, <i>It would have made God’s Covenant with</i> Noah, +<i>a very vain and trifling Thing</i>. So much is true, That +the Deluge, in the course of Nature, will not return +again in the same Way. But unless God prevent it, it +both may, and will return in another Way. That is, if +the World continue long enough, the Mountains will +wear and sink, and the Waters in Proportion rise, and +overflow the whole Earth; as is plainly shewn, by a +parallel Case, in the <i>first Book</i> of the <i>Theory</i>, <i><abbr title='chapter'>ch.</abbr></i> <abbr title='four'>iv.</abbr> Besides, +God might, when he pleas’d, by an extraordinary Power, +and for the Sins of Men, bring another Deluge upon the +World. And that is the Thing which <i>Noah</i> seems to have +fear’d, and which God, by his Covenant, secur’d him +against. For, as the Exceptor hath said himself, in answering +an harder Objection, (<abbr title='page'>p.</abbr> 152.) <i>When God assigned to +the Waters the Place of their Abode, he did not intend to +fortify them in it against his own Omnipotence, or to divest +himself of his Soveraign Prerogative of calling them forth +when he pleased.</i> This being allowed, with what we said +before, that Covenant was not vain nor trifling, either in +Respect of an ordinary or extraordinary Providence.</p> + +<p class='c005'>Thus we have done with all the Exceptions against the +Theory: For the two next Chapters are concerning a +new Hypothesis of his own; and the last of all excepts +not against the Truth of the Theory, but the Certainty of +it. In Reflection upon this whole Matter, give me leave to +declare two Things: First, That I have not knowingly +omitted any Objection that I thought of moment: Secondly, +That I have not, from these Exceptions, found +Reason to change any Part of the Theory, nor to alter +my Opinion, as to any Particular in it. No doubt there +are several Texts of Scripture, which, understood according +to the Letter in a vulgar Way, stand cross, both +to this, and other natural Theories. And a Child, that +had read the first Chapters of <i>Genesis</i>, might have observ’d +this as well as the Exceptor; but could not have loaded +his Charge with so much Bitterness. Some Men, they +<span class='pageno' id='Page_462'>462</span>say, though of no great Valour, yet will fight excellently +well behind a Wall. The Exceptor, behind a Text of +Scripture, is very fierce and rugged: But in the open +Field of Reason and Philosophy, he’s gentle and tractable. +<i>Eng. Theor.</i> <i>Book</i> 2. <i><abbr class='spell'>c.</abbr></i> 9. <i>at the End.</i> The Theorist had +declar’d his Intentions, and oblig’d himself, to give a +full Account of <i>Moses</i> his <i>Cosmopœia</i>, or <i>six Day’s Creation</i>; +but did not think it proper to be done in the vulgar +Language, nor before the whole Theory was compleated. +This might have spared much of the Exceptor’s Pains; +but till that Account be given, if the Exceptor thinks fit +to continue his Animadversions, and go through the two +last Books, as he hath done the two first, it will not be +unacceptable to the Theorist; provided it be done with Sincerity, +in reciting the Words, and representing the Sense +of the Author.</p> +<h3 class='c009'><span class='sc'>Chap. <abbr title='fifteen'>XV.</abbr></span></h3> +<p class='c004'>In this Chapter the Ante-theorist lays down a new Hypothesis +for the Explication of the Deluge, <i><abbr title='page'>p.</abbr></i> 299. And +the War is chang’d, on his Side, from offensive, to defensive. +’Tis but fair that he should lie down in his Turn; +and if some Blows smart a little, he must not complain, +because he begun the Sport. But let’s try his Hypothesis, +without any further Ceremony, <i><abbr title='page'>p.</abbr></i> 299, 300. The first +Proposition laid down for the establishing of it, is this: +<i>That the Flood was but fifteen Cubits high, above the ordinary +Level of the Earth.</i> This is an unmerciful Paradox, +and a very unlucky Beginning; for under what Notion +must this Proportion be received? As a <i>Postulatum</i>, or as +a <i>Conclusion</i>? If it be a <i>Postulatum</i>, it must be clear from +its own Light, or acknowledg’d by general Consent. It +cannot pretend to be clear from its own Light, because +it is matter of Fact, which is not known, but by Testimony. +Neither is it generally acknowleg’d; for the +general Opinion is, that the Waters covered the Tops of +the Mountains; nay, that they were fifteen Cubits higher +than the Tops of the Mountains. And this he confesses +himself, in these Words, <abbr title='page'>p.</abbr> 300. <i>We shall find there is +a great Mistake in the common Hypothesis, touching their +Depth</i>: Namely, of the Waters. <i>For whereas they have +been supposed to be fifteen Cubits higher than the highest +Mountains: They were indeed but fifteen Cubits high in all, +<span class='pageno' id='Page_463'>463</span>above the Surface of the Earth.</i> And this Opinion, or Doctrine, +he calls, <i><abbr title='page'>p.</abbr></i> 329. <i>lin.</i> 19. <i><abbr class='spell'>c.</abbr></i> 31. <i>The general standing +Hypothesis: The usual Hypothesis</i>: <i><abbr title='page'>p.</abbr></i> 339. <i>lin.</i> 18. <i>The +usual Sense they have put upon the Sacred Story.</i> It must not +therefore be made a <i>Postulatum</i>, that such an Hypothesis is +false, but the Falsity of it must be demonstrated by good +Proofs. Now I do not find that this new Hypothesis, of +a <i>fifteen Cubit Deluge</i>, offers at any more than one single +Proof, namely, from <i><abbr title='Genesis'>Gen.</abbr></i> <abbr title='seven'>vii.</abbr> 20. But before we proceed +to the Examination of that, give me leave to note +one or two Things, wherein the new Theorist seems to be +inconsistent with himself, or with good Sense.</p> + +<p class='c005'>At his Entrance upon this new Hypothesis, he hath +these Words, (<i><abbr title='page'>p.</abbr></i> 300.) <i>Not that I will be bound to defend +what I say, as true and real</i>, &c. But why then does he +trouble himself or the World, with an Hypothesis, which +he does not believe to be <i>true</i> and <i>real</i>? Or, if he +does believe it to be so, why will he not defend it? +For we ought to defend Truth. But he says moreover, +(<i><abbr title='page'>p.</abbr></i> 302. <i>lin.</i> 19.) <i>Our Supposition stands supported by Divine +Authority; as being founded upon Scripture. Which +tells us, as plainly as it can speak, that the Waters prevailed +but fifteen Cubits upon the Earth.</i> If his Hypothesis be +founded upon Scripture; and upon Scripture, <i>as plainly +as it can speak</i>, why will not he defend it as <i>true</i> and +<i>real</i>? For to be supported by Scripture, and by plain +Scripture, is as much as we can alledge for the Articles +of our Faith; which every one surely is bound to defend.</p> + +<p class='c005'>But this is not all the Difficulty we meet with. The +whole Period which we quoted, runs thus: <i>Not that I +will be bound to defend what I say, as true or real; any +more than to believe (what I cannot well endure to speak) +that the Church of God has ever gone on in an irrational +way of explaining the Deluge: Which yet the must needs +have done, if there be no other rational Method of explaining +it, and no other intelligible Causes of it, than what the +Theory has propos’d.</i> Now for the Word <i>Theory</i>, put the +Word <i>Exceptor</i>, or <i>Exceptor’s Hypothesis</i>, and see if this +Charge, <i>that the Church of God has ever gone on in an irrational +way of explaining the Deluge</i>, does not fall as +much upon the Exceptor’s new Hypothesis, as upon the +Theory. If the Church Hypothesis was rational, what +need he have invented a new one? Why does he not propose +that Hypothesis, and defend it? I’m afraid it will be +<span class='pageno' id='Page_464'>464</span>found that he does not only contradict the Church Hypothesis, +but reject it as mistaken and irrational. For what +is the Church Hypothesis, but the <i>common Hypothesis</i>? +(<i><abbr title='page'>p.</abbr></i> 300. <i>l.</i> 24.) The <i>general standing</i> Hypothesis; the <i>usual</i> +Hypothesis; the <i>usual Sense they put upon the sacred +Story</i>; all these he rejects and disputes against, as you +may see in the Places fore-cited: And also he calls them, +<i><abbr title='page'>p.</abbr></i> 312. <i>ult.</i> such <i>Inventions</i>, as <i>have been</i>, and <i>justly may be +disgustful, not only to nice and squeamish, but to the best and +soundest philosophick Judgments</i>. And <i><abbr title='page'>p.</abbr></i> 319. he says, by his +Hypothesis, <i>We are excused from running to those Causes or +Methods, which seem unreasonable to some, and unintelligible +to others, and unsatisfactory to most.</i> And to name no more, +he says, <i><abbr title='page'>p.</abbr></i> 330. the ordinary Supposition, that the Mountains +were cover’d with Water in the Deluge, brings on a +<i>Necessity of setting up a new Hypothesis for explaining the +Flood</i>. Now, whose Methods, Inventions, and Suppositions +are these, which he reflects upon? Are they not +the commonly receiv’d Methods and Suppositions? ’Tis +plain, most of those which he mentions, (<i><abbr title='page'>p.</abbr></i> 310, 311, +313, 314, 318.) are not the Theorist’s: For the Theorist +had rejected before, (<i>Eng. Theor.</i> <i><abbr title='chapter'>ch.</abbr></i> 2, and 3.) those very +Methods and Inventions, which the Exceptor rejects +now; and so far he justifies the Theory<a id='r18'></a><a href='#f18' class='c013'><sup>[18]</sup></a>: These Reflections +therefore must fall upon some other Hypothesis; and +what Hypothesis is that, if it be not the Church Hypothesis? +To conclude, I argue thus, in short, to shew the Exceptor +inconsistent with himself in this Particular. The +Church Way of explaining the Deluge, is either <i>rational</i>, +or <i>irrational</i>. If he say it is <i>rational</i>, why does he desert +it, and invent a new one? And if he says it is <i>irrational</i>, +then that dreadful Thing, which <i>he cannot well endure to +speak, that the Church of God has ever gone on in an irrational +Way of explaining the Deluge</i>, falls flat upon himself.</p> + +<p class='c005'>Thus much in general, for his Introduction. We proceed +now to examine particularly his new Hypothesis: +Which, as we told you before, consists chiefly in this, +<span class='pageno' id='Page_465'>465</span><i>That the Waters of the Deluge were but fifteen Cubits +higher than the common unmountainous Surface of the +Earth.</i> <i>This</i>, which seems so odd and extravagant, he +says, <i><abbr title='page'>p.</abbr></i> 301. is the <i>Foundation</i> of the Hypothesis. And, +which is still more surprizing, he says this Depth, or rather +Shallowness of the Waters of the Deluge, is told us by +Scripture, <i>as plainly as it can speak</i>, <abbr title='page'>p.</abbr> 302. <abbr class='spell'>l.</abbr> 23. This +must needs raise our Curiosity, to see that Place of Scripture, +which has been overlook’d by all the Learned hitherto. +Well, ’tis <i><abbr title='Genesis'>Gen.</abbr></i> <abbr title='seven'>vii.</abbr> 20. in these words, <i>Fifteen +Cubits upwards did the Waters prevail.</i> This, methinks, +is somewhat general; for the Basis of these <i>fifteen Cubits</i> +not express’d in these Words. But why does our Author +stop in the middle of a Verse? Why does he not transcribe +the whole Verse; for the last Part of it is as good +Scripture as the first? And that says plainly, that the <i>Mountains +were cover’d with the Waters</i>. The whole Verse +runs thus: <i>Fifteen Cubits upwards did the Waters prevail; +AND THE MOUNTAINS WERE COVERED.</i> +Now, if the Basis of these fifteen Cubits was the +common Surface, or plain Level of the Earth, as this +new Hypothesis will have it; how could fifteen Cubits, +from that Basis, reach to the Tops of the Mountains? +Are the highest Mountains but fifteen Cubits higher than +the common Surface of the Earth? 1 <i>Sam.</i> <abbr title='seventeen'>xvii.</abbr> 4. <i>Goliah</i> +was six Cubits and a Span high; so <i>Pic Tenariff</i> would +not be thrice as high as <i>Goliah</i>: Yet <i>David</i> flung a Stone +up to his Forehead. Take what Cubit you please, sacred +or common, it does not amount to two Foot. So the +Height of the greatest Mountains, from Bottom to Top, +must not be thirty Foot, or ten Paces, according to this +new Hypothesis. Who ever measured Mountains at this +Rate? The modern Mathematicians allow for their Height +a Mile perpendicular, upon a moderate Computation; +and that makes three thousand Foot: How then could +Waters that were not thirty Foot high, cover Mountains +that were three thousand Foot high? That the highest +Mountains of the Earth were cover’d with the Waters, +you may see express’d more fully in the precedent Verse, +<i><abbr title='Genesis'>Gen.</abbr></i> <abbr title='seven'>vii.</abbr> 19. <i>And the Waters prevailed exceedingly upon +the Earth. And all the high Hills that were under the +whole Heavens were cover’d.</i> There can scarce be Words +more plain and comprehensive. The Exceptor says, the +Scripture tells us, as <i>plainly as it can speak</i>, that the Waters +were but fifteen Cubits high from the common Surface +<span class='pageno' id='Page_466'>466</span>of the Earth: And I say, the Scripture tells us as <i>plainly +as it can speak</i>, That <i>all the high Hills under the whole +Heaven were covered with Water</i>. And it must be a +strange sort of Geometry, that makes fifteen Cubits of +Water reach to the Top of the highest Hills. Lastly, +the same History of <i>Moses</i> says, the Tops of the Mountains +were discover’d, when the Waters begun to decrease, +<i><abbr title='Genesis'>Gen.</abbr></i> <abbr title='eight'>viii.</abbr> 5. Is not that a plain Demonstration that they +were cover’d before, and cover’d with those Waters?</p> + +<p class='c005'>We may therefore safely conclude two Things: First, +that this new Hypothesis, besides all other Faults, is contrary +to the general Exposition of the Text of <i>Moses</i><a id='r19'></a><a href='#f19' class='c013'><sup>[19]</sup></a>. +Secondly, that it is contrary to the general receiv’d Doctrine +of the Deluge. And if he has deliver’d a Doctrine, +contrary to the two, methinks it should be hard for him +to maintain his Ground, and not pronounce, at the same +Time, what he dreads so much to speak, <i>That the Church +of God has ever gone on in an irrational Way of explaining +the Deluge</i>. But let’s reflect a little upon this fifteen-cubit +Deluge; to see what Figure it would make, or what +Execution it would do upon Mankind, and upon other +Creatures. If you will not believe <i>Moses</i> as to the overflowing +of the Mountains, at least I hope you will believe +him, as to the universal Destruction made by the Deluge. +Hear his Words, <i><abbr title='Genesis'>Gen.</abbr></i> <abbr title='seven'>vii.</abbr> 21, 22, 23. we’ll take only +the last Verse, which is this, <i>And every living Substance +was destroyed, which was upon the Face of the Ground, +both Man and Cattle, and creeping Things, and the Fowl +of the Heavens; and they were destroyed from the Earth; +and</i> Noah <i>only remained alive, and they that were with +him in the Ark</i>. Now I would gladly know, how this +could be verified in a fifteen-cubit Deluge? The Birds +would naturally fly to the Tops of Trees, when the +Ground was wet; and the Beasts would retire, by Degrees, +to the Mountains and higher Parts of the Earth, +as the lower begun to be overflow’d: And if no Waters +could reach them there, how were they all destroy’d, +while they had so many Sanctuaries and Places of Refuge?</p> + +<p class='c005'><span class='pageno' id='Page_467'>467</span>Or if you suppose some of these Creatures had not +Wit enough to save themselves, (though their Wit and +Instincts lie chiefly in that) at least Mankind would not +be so stupid; when Men see the Waters begin to rise, +they could not fail to retire into Mountains: And tho’ +the upper Stories of their Houses might be sufficient to +save them from fifteen Cubits of Water; yet if Fear +made them think themselves not secure there, whither +could it drive them, but still into higher Places? And an +House seated upon an Eminency, or a Castle upon a +Rock, would be always a safe Retreat from this diminutive +Deluge. I speak all this upon the Suppositions of the +Exceptor, <i><abbr title='page'>p.</abbr></i> 215, 216, 292, <i>&c.</i> who allows, not only +Mountains and Rocks, but also Castles and Cities before +the Deluge, built of good Timber, and Stone, and Iron, +and such substantial Materials. But how, in such a Case, +and in such a State of Things, all Mankind (except <i>Noah</i> +and his Family) should be destroy’d by fifteen Cubits of +Water, is a Lump of Incredibilities, too hard and big for +me to swallow.</p> + +<p class='c005'>But there is still another Difficulty, that we have not +mention’d: As those that were upon the Land might easily +save themselves from Ruin, so those that were upon +the Sea in Ships, would never come in Danger. For +what would it signify to them, if the Sea was made a +few Fathoms deeper, by these new Waters? It would +bear their Vessels as well as it did before, and would be +no more to them than a Spring-Tide. And lastly, how +shall we justify the Divine Wisdom, which gave such +punctual Orders, for the Building of an Ark, to save +<i>Noah</i>, and a Set of Creatures for a new World, when +there were so many more easy and obvious Ways to preserve +them without that Trouble?</p> + +<p class='c005'>These Objections, in my Opinion, are so plain and full, +that it is not needful to add any more: Nor to answer +such Evasions as the new Theorist attempts to make to +some of them. As, for Instance, to that plain Objection +from <i>Moses</i>’s Words, <i><abbr title='page'>p.</abbr></i> 330. that <i>the Mountains were covered +with the Waters</i>; he says, first, that it is a <i>Synecdoche</i>, +where the Whole is put for a Part: Or, secondly, ’tis an +<i>Hyperbole</i>, where more is said than understood: Or, thirdly, +’tis a <i>poetical History:</i> Or, lastly, if none of these will +do, by the <i>Tops</i> of the Mountains is to be understood the +<i>Bottoms</i> of the Mountains, <i><abbr title='page'>p.</abbr></i> 331, 333. and that cures +all. The Truth is, he has taken a great deal of Pains in +<span class='pageno' id='Page_468'>468</span>the next Chapter, to cure an incurable Hypothesis. We +will give you but one Instance more: ’Tis about the <i>Appearance +of the Tops of the Mountains at the Decrease of the +Deluge</i>; which argue strongly that they were cover’d in +the Deluge. But take it in his own Words, with the +Answer, <i><abbr title='page'>p.</abbr></i> 337. <i>It is recorded</i>, <abbr title='Genesis'>Gen.</abbr> <abbr title='eight'>viii.</abbr> 5. <i>that the Waters +decreased continually until the tenth Month, and on the +first Day of the Month WERE THE TOPS OF THE +MOUNTAINS SEEN. Now if the Mountains had not been +quite under Water, and so invisible for the Time they +were overwhelmed, how could they be said to become visible +again, or to be seen upon the Floods going off?</i> This is a +plain and bold Objection: And after two Answers to it, +which he seems to distrust, his third and last is this, <i><abbr title='page'>p.</abbr></i> 339. +<i>If these two Considerations will not satisfy, we must carry +on the Enquiry a little farther, and seek for a third. And +truly some one or other must needs be found out.—Thirdly, +therefore we consider, that the Tops of the Mountains +may be said to be seen at the Time mentioned, upon account +of their EMERGENCY OUT OF DARKNESS, NOT +OUT OF WATERS.</i> This is his final Answer. The Tops +of the Mountains, at the Decrease of the Deluge, were seen; +not that they were covered before with Water, says he, but +with Darkness. Where finds he this Account: ’Tis neither +in the Text, nor in Reason. If it was always so dark, +and the Tops of the Mountains and Rocks naked and +prominent every where, how could the Ark avoid them +in that Darkness? Moreover, if the Deluge was made in +that gentle way that he supposes, I see no Reason to imagine +that there would be Darkness, after the forty Days +Rain. For these Rains being fallen, and all the Vapours +and Clouds of the Air discharg’d, methinks there should +have ensued an extraordinary Clearness of the Air, as we +often see after rainy Seasons. Well, ’tis true: But the +Rains he supposes were no sooner fallen, but the Sun retracted +them again in Vapours, with that Force and Swiftness, +that it kept the Air in perpetual Darkness. Thus he +says afterwards, <i><abbr title='page'>p.</abbr></i> 341. He’s mightily beholden to the +Sun, upon many Accounts; and the Sun is no less beholden +to him; for he gave him a miraculous Power to +raise Mountains, and draw up Waters. ’Tis well the +Sun did not presently fall to his old Work again, of raising +Mountains out of this moist Earth, as the Exceptor says +he did, when the Earth was first drain’d. <i>See <abbr title='chapter'>Chap.</abbr></i> 10. That +he contented himself to suck up the Waters only, and +<span class='pageno' id='Page_469'>469</span>let the Earth alone: We are not a little beholden to him +for this. For he seems to have had the same Power and +Opportunity, at the Decrease of the Deluge, of making +new Ravages upon the Earth, that he had before when it +was first drain’d. But let’s see <i>how</i>, or <i>when</i>, these Waters +were suck’d up, or resolv’d into Vapours.</p> + +<p class='c005'>Upon the Expiration of the forty Days Rain, whether +was the Air purg’d of Vapours and clear, or no? Yes, +it was purg’d, he says, (<abbr title='page'>p.</abbr> 343.) <i>The Atmosphere was +never so exhausted of Vapours, and never so thin, as when +the Waters were newly come down.</i> Then, in that clear +Air the Tops of the Mountains might have been seen, +if they lay above Water. But <i>Moses</i> says, <i><abbr title='Genesis'>Gen.</abbr></i> <abbr title='eight'>viii.</abbr> 5. +it was in the <i>tenth Month</i> that they begun to be seen, +when the Waters were decreas’d; ’twas therefore the +Waters, not the gross Air, that hinder’d the Sight of them +before. And according to this Method of the Exceptor, +after the first forty Days, the Deluge begun to decrease. +For the Sun forthwith set his Engines a-work, and resolv’d +the Waters into Vapours and Exhalations at such +a Rate, <i><abbr title='page'>p.</abbr></i> 341. that he presently made the Atmosphere +dark with thick Mists and Clouds; and, in Proportion, +lessen’d the Waters of the Deluge. But we do not read +in <i>Moses</i>, of any Abatement in the Deluge, till the End +of one hundred and fifty Days; (<i><abbr title='Genesis'>Gen.</abbr></i> <abbr title='eight'>viii.</abbr> 3.) which is +four Months after this Term. The Truth is, the whole Notion +of <i>spending the Waters of the Deluge by Evaporation</i>, +is no better than what the Exceptor suspected it would be +thought, <abbr title='page'>p.</abbr> 343. <i>A mere Fancy, a whimsical groundless Figment.</i> +For what could the Sun do, in the Northern and +Southern Parts of the World, towards the exhaling of +these Waters? And in the temperate Climates, why should +they not fall again in Rains, (if he had a Power to exhale +them) as they do now? Was not the Earth in the same +Position, and the Sun of the same force? Besides, where +does he find this Notion in Scripture, that the Waters of +the Deluge were consum’d by Evaporation? <i>Moses</i> says, +the <i>Waters returned from off the Earth, in going and returning</i>, +<abbr title='Genesis'>Gen.</abbr> <abbr title='eight'>viii.</abbr> 3, 5. That is, after frequent Reciprocations, +they settled at length in their Channels; where +<i>Bounds were set them, that they might not pass over; that +they return not again to cover the Earth</i>. Seeing therefore +this Notion hath no Foundation, either in Scripture or +Reason, ’tis rightly enough stil’d, in the Exceptor’s Words, +a <i>mere Fancy</i>, and <i>groundless Figment</i>.</p> + +<p class='c005'><span class='pageno' id='Page_470'>470</span>But I think we have had enough of these Shifts and Evasions. +Let us now proceed to the second Part of his +new Hypothesis, which is this, <i><abbr title='page'>p.</abbr></i> 303. That the <i>Abyss</i>, or +<i>Tehom-Rabbah</i>, which was broken open at the Deluge, and +(together with the Rains) made the Flood, was nothing +but the Holes and Caverns of Rocks and Mountains; +which open’d their Mouths at that Time, and pour’d out +a great Quantity of Water. To support this new Notion +of <i>Tehom-Rabbah</i>, he alledgeth but one single Text of +Scripture, <i><abbr title='Psalms'>Psal.</abbr></i> <abbr title='seventy-eight'>lxxviii.</abbr> 15. <i>He clave the Rocks in the Wilderness, +and gave them Drink, as out of the great Depths</i>; +that is, copiously and abundantly, as if it were out of +the great Deep. So the next Verse implies, and so it is +generally understood: As you may see both by Interpreters, +and also by the <i>Septuagint</i> and <i>Vulgate</i> Translations, +and those of the <i>Chaldee Paraphrase</i>, and the <i>Syriack</i>. +But the Exceptor, by all Means, will have these Holes +in the Rocks to be the same with the <i>Mosaical Abyss</i>, or +great Deep, that was broken open at the Deluge: So the +<i>great Deep</i> was not one Thing, or one continued Cavity, +as <i>Moses</i> represents it, but ten thousand Holes, separate +and distant one from another. Neither must the great +Deep, according to him, signify a <i>low Place</i>, but an <i>high +Place</i>: For he confesses these Caverns were higher than +the common Level of the Earth<a id='r20'></a><a href='#f20' class='c013'><sup>[20]</sup></a>. But I do not see +how, with any tolerable Propriety, or good Sense, +that which is higher than the Surface of the Earth can be +called the <i>great Deep</i>. An Abyss in the Earth, or in the +Water, is certainly <i>downwards</i>, in respect of their common +Surface, as much as a Pit is <i>downwards</i>; and what is +downwards from us, we cannot suppose to be above us, +without confounding all Dimensions, and all Names of +Things; calling that low which is high, a Mountain +a Valley, or a Garret a Cellar.</p> + +<p class='c005'>Neither is there any Thing in this Text, <i><abbr title='Psalms'>Psal.</abbr></i> lxxviii. 15. +that can justly induce us to believe the <i>great Abyss</i> to be +the same Thing with Caverns in Rocks. For whether you +suppose it to be noted here as a miraculous Thing, that +God should give them Water <i>out of a Rock, or out of a +<span class='pageno' id='Page_471'>471</span>Flint</i><a id='r21'></a><a href='#f21' class='c013'><sup>[21]</sup></a>, as plentifully as if it had been out of the great +Abyss; or whether you understand the Original of Fountains +to be noted here, which are said in Scripture to come +from the Sea, or the great Abyss; neither of these Senses +make any Thing to the Purpose of the new Hypothesis, and +yet they are the fairest and easiest Sense that can be put +upon the Words; and that which agrees best with other +Places of Scripture, where the same Matter of Fact, or +the same History is related: And therefore there can be +no Necessity, from this Text, of changing the general +Notion and Signification of <i>Deep</i>, or <i>Abyss</i>; both from +that which it hath in common Use, and that which it hath +in Scripture Use.</p> + +<p class='c005'>I say, as in the common Use of Words, <i>Deep</i>, or <i>Abyss</i>, +signifies some low or inferior Place; so the general Use +of it in Scripture is, in the same Sense, either to signify +the Sea, or some subterraneous Place. <i>Who shall descend +into the</i> (Abyss, or) <i>Deep</i>? says the Apostle, <i>Rom.</i> <abbr title='ten'>x.</abbr> 7. Is +that as much as if he had said, Who shall <i>ascend</i> into the +Holes of the Rocks? And when <i>Jacob</i> speaks of the Blessings +of the Abyss, or of the Deep, he calls them the Blessings +of the <i>Deep that lyeth under</i>, <i><abbr title='Genesis'>Gen.</abbr></i> <abbr title='nineteen'>xix.</abbr> 25. In like +Manner, <i>Moses</i> himself calls it the <i>Deep that couched beneath</i>, +<i>Deut.</i> <abbr title='thirty-three'>xxxiii.</abbr> 13. And I know no Reason why we +should not understand the same <i>Deep</i> there, that he mentioned +before in the History of the Deluge; which therefore +was subterraneous, as this is. Then, as for the other +Use of the Word, namely, for the Sea, or any Part +of the Sea, (whose Bottom is always lower than the Level +of the Earth,) that is the most common Use of it in +Scripture. And I need not give you Instances which are +every where obvious.</p> + +<p class='c005'>One must needs think it strange, therefore, that any Man +of Judgement should break thorough both the common +Use of a Word, and so many plain Texts of Scripture, +that show the Signification of it, for the sake of one +<span class='pageno' id='Page_472'>472</span>Text, which, at most, is but dubious; and then lay such +Stress upon that new Signification, as to found a new +Doctrine upon it: And a Doctrine that is neither supported +by Reason, nor agrees with the History of the Deluge. +For, as we noted before, at the Decrease of the +Deluge, the Waters are said to <i>return from off the Earth, +<abbr title='Genesis'>Gen.</abbr> <abbr title='eight'>viii.</abbr> 3</i>. Did they not return to the Places +from whence they came? But if those Places were the Caverns +in the Rocks, whose Mouths lay higher than the Surface +of the Deluge, as he says they did, <i><abbr title='page'>p.</abbr> 303, 305</i>. I see +no Possibility of the Waters returning into them. But the +Exceptor hath found out a marvellous Invention to invade +this Argument. He will have the <i>returning</i> of the Waters +to be understood of their returning into their Principles, +(that is, into Vapours,) not to their Places: In +good Time: So the Dove’s <i>returning</i> was her returning +into her Principles; that is, into an Egg, not into the +Ark. Subtleties ill-founded, argue two Things, Wit and +Want of Judgment. <i>Moses</i> speaks as plainly of the local +Return of the Waters, <i>in going and returning</i>; as of the +local going and returning of the Raven and Dove. See +<i><abbr title='Genesis'>Gen.</abbr> <abbr title='eight'>viii.</abbr> 3, and 5</i>. compar’d with Verse seventh and +ninth.</p> + +<p class='c005'>Lastly, That we end this Discourse; the whole Notion +of these Water-Pots in the Tops of Mountains, and +of the broaching of them at the Deluge, is a groundless +Imagination. What Reason have we to believe, that there +were such Vessels then, more than now, if there was no +Fraction of the Earth at the Deluge, to destroy them? +And he ought to have gag’d these Casks, (according to his +own Rule, <i><abbr title='Chapter'>Ch.</abbr> 3.</i>) and told us the Number and Capacity +of them, that we might have made some Judgment of the +Effect. Besides, if the opening the Abyss at the Deluge +had been the opening of Rocks, why did not <i>Moses</i> express +it so; and tell us, that the <i>Rocks were cloven, and the +Waters gushed out</i>, and so made the Deluge? This would +have been as intelligible, if it had been true, as to tell us +that the <i>Tehom-Rabbah</i> was broken open. But there is not +one Word of <i>Rocks</i>, or the <i>cleaving of Rocks</i>, in the History +of the Flood. Upon all Accounts, therefore, we +must conclude, that this Virtuoso might have as well suspected, +that his whole Theory of the Deluge, as one Part +of it, <i><abbr title='page'>p.</abbr> 343.</i> would be accounted <i>a mere Fancy</i>, and +<i>groundless Figment</i>.</p> + +<div> + <span class='pageno' id='Page_473'>473</span> + <h3 class='c009'><span class='sc'>Chap. <abbr title='sixteen'>XVI.</abbr></span></h3> +</div> +<p class='c004'>This Chapter is made up of eight Objections, against +his own Hypothesis. And those that have a +mind to see them, may read them in the Author. I have +taken as much Notice of them as I thought necessary, in +the precedent Chapter; and therefore leave the Exceptor +now to deal with them all together. I omitted one Objection +(<i><abbr title='page'>p.</abbr></i> 311.) concerning the shutting up of the Abyss, +and the Fountains of the Abyss, because it was answer`d +before in the <i>English</i> Theory, <i><abbr title='page'>p.</abbr></i> 143. namely, there were +Fountains in the Abyss, as much as Windows in Heaven; +and those were shut up, as well as these; that is, ceas’d +to act, and were put into a Condition to continue the Deluge +no longer.</p> +<h3 class='c009'><span class='sc'>Chap. <abbr title='seventeen'>XVII.</abbr></span></h3> +<p class='c004'>There is nothing in this Chapter against the Truth +of the Theory; but the Author is blam’d for believing +it to be true: I think it had been more blame-worthy, +if he had troubled the World with a Theory which he did +not believe to be true, and taken so much Pains to compose +what he thought himself no better than a Romance. +As to what the Theorist has said in Reference to his Assurance +or Belief of the Theory, which the Exceptor calls +<i>Positiveness</i>, upon Examination, I cannot find any Thing +amiss in his Conduct, as to that Particular. For, first, he +imposes his Sentiments upon no Man; he leaves every one +their full Liberty of dissenting. <i>Preface to the Reader</i> at +the End. <i>Lastly, in Things purely speculative, as these are, +and no Ingredients of our Faith, it is free to differ from one +another in our Opinions and Sentiments; and so I remember +<abbr title='Saint'>St.</abbr></i> Austin <i>hath observed upon this very Subject of Paradise. +Wherefore, as we desire to give no Offence our selves, so +neither shall we take any at the Difference of Judgment in +others; provided this Liberty be mutual, and that we all +agree to study PEACE, TRUTH, and a GOOD LIFE.</i> +And as the Theorist imposes his Sentiments upon no +Man; so, as to Matter of Certainty, he distinguisheth +always betwixt the <i>Substance</i> of the Theory, and <i>Particularities</i>. +So, at the latter End of the <i>first Book</i>, this Profession +<span class='pageno' id='Page_474'>474</span>is made, <i>Eng. Theor.</i> <i><abbr title='page'>p.</abbr></i> 207. <i>I mean this only</i>, +speaking about Certainty, <i>as to the general Parts of the +Theory. For as to Particularities, I look upon them only as +problematical; and accordingly I affirm nothing therein, but +with a Power of Revocation, and a Liberty to change my +Opinion when I shall be better inform’d.</i> And accordingly +he says in another Place, <i>Eng. Theor.</i> <i><abbr title='page'>p.</abbr></i> 12. <i>I know how +subject we are to Mistakes, in these great and remote Things, +when we descend to Particularities. But I am willing to +expose the Theory to a full Trial, and to shew the Way for +any to examine it, provided they do it with Equity and Sincerity. +I have no other Design than to contribute my Endeavours +to find out Truth</i>, &c. Lastly, to cite no more +Places, he says, <i>Eng. Theor.</i> <i><abbr title='page'>p.</abbr></i> 402. <i>There are many particular +Explications that are to be consider’d with more Liberty +and Latitude; and may, perhaps, upon better Thoughts, +and better Observations, be corrected</i>, &c. The Theorist +having thus stated and bounded his Belief or Assurance, +and given Liberty of dissenting to all others, according +to their particular Judgments or Inclinations, I see nothing +unfair or undecent in this Conduct. How could the Observator +have made it more unexceptionable? Would he +have had the Theorist to have profess’d Scepticism, and declar’d +that he believ’d his own Theorist no more than a +Romance or fantastical Idea? that had been both to bely +his own Conscience, and to mock the World. I remember +I have heard a good Author once with, that there +were an <i>Act of Parliament</i>, that whoever printed a Book, +should, when he took a License, swear, that he thought +the <i>Contents of his Book to be true</i>, as to Substance: And +I think such a Method would keep off a great many Impertinencies. +We ought not to trouble the World with +our roving Thoughts, merely out of an Itch of Scripturiency, +when we do not believe our selves what we write. +I must always profess my Assent to the Substance of that +Theory; and am the more confirm’d in it by the Weakness +and Inefficacy of these Exceptions.</p> + +<p class='c005'>We need not take Notice of the particular Citations +he makes use of, to prove this <i>Positiveness</i> of the Theorist; +for they only affirm what we still own: That the +Theory is more than an <i>Idea</i>, or that it is not an <i>imaginary +Idea</i>, or that it is a <i>Reality</i>: And, together with its +Proofs from Scripture, especially from <abbr title='Saint'>St.</abbr> <i>Peter</i>, hath +more than the Certainty of a <i>bare Hypothesis</i>, or a <i>moral +Certainty</i>. These are the Expressions he cites, and we +<span class='pageno' id='Page_475'>475</span>own all, that, in fair Construction, they amount to; and +find no Reason, either from the Nature of the Thing, or +from his Objections, to change our Opinion, or make any +Apology for too much Positiveness.</p> + +<p class='c005'>I wish the Exceptor had not more to answer for, as to +his <i>Partiality</i>, than the Theorist hath, for his <i>Positiveness</i>. +And now, that we draw to a Conclusion, it will not be +amiss to observe, how well the Exceptor hath answered +that Character, which he gave himself at the Beginning of +his Work. These are his Words, <i><abbr title='page'>p.</abbr></i> 43. <i>This I will endeavour +to do</i>, namely, To examine the Theory, <i>with all +Sincerity; and that only as a Friend and Servant to Truth: +And therefore, with such Candor, Meekness, and Modesty, +as becomes one who assumes and glories in so fair a Character: +And also with such Respect to the Virtuoso who wrote +the Theory, as may testify to the World, that I esteem his +Learning, while I question his Opinion.</i> ’Tis of little Consequence +what Opinion he has of the <i>Virtuoso</i>, as he calls +him: But let us see with what <i>Sincerity</i> and <i>Meekness</i>, he +has examin’d his Work. As to his Sincerity, we have +given you some Proofs of it before, (<i><abbr title='page'>p.</abbr></i> 26.) both in his defective +and partial Citations; and also, in his never taking +Notice of the last Edition of the Theory; where several +Citations he has made use of, are not extant. Now, by +his own Rule, he ought to have had regard to this; for he +says, (<i><abbr title='page'>p.</abbr></i> 356.) he will there take Notice only of the <i>English</i> +Edition, <i>as coming out after the other; and so with more +Deliberation and mature Thoughts of Things</i>. By the same +Reason, say I, he ought to have taken Notice of the last +Edition of the Theory, as being the last Product, and the +most <i>deliberate and mature Thoughts</i> of the Author. But +this, it seems, was not for his Purpose.</p> + +<p class='c005'>So much for his Sincerity: Now for his <i>Meekness</i>. +So impatient he is to fall upon his Adversary, that he +begins his Charge in the Preface, and a very fierce one +it is, (<i><abbr title='page'>p.</abbr></i> 3.) <i>The Theorist hath assaulted Religion, and that +in the very Foundation of it.</i> Here I expected to have +found two or three Articles of the Creed assaulted or +knock’d down by the Theory. But that is not the Case, +it seems, he understands something more general, namely, +our contradicting Scripture: For so he explains himself +in the next Page. <i>In several Things (as will appear +by our Discourse) it contradicts Scripture; and by too positive +asserting the Truth of its Theorems, makes that to +be false, upon which our Religion is founded.</i> Let us remember, +<span class='pageno' id='Page_476'>476</span>that this contracting Scripture here pretended, +is only in natural Things; and also observe, how far the +Exceptor himself, in such Things, hath contradicted Scripture. +As for other Reproofs which he gives us, those that +are more gentle, I easily pass over; but somewhere he +makes our Assertions, <i><abbr title='page'>p.</abbr></i> 78. <i>too bold an Affront to Scripture</i>. +And in another Place represents them, as (either +directly, or consequentially) <i><abbr title='page'>p.</abbr></i> 286. <i>Blasphemy against the +Holy Ghost</i>, which is the unpardonable Sin, <i><abbr title='Matthew'>Matt.</abbr></i> <abbr title='twelve'>xii.</abbr> 31.</p> + +<p class='c005'>There is no Pleasure in repeating such Expressions, and +dreadful Sentences. Let us rather observe, if the Exceptor +hath not made himself obnoxious to them. But first, we +must state the Case truly, that so the Blame may not fall +upon the Innocent. The Case therefore is this, <i>Whether</i>, +to go contrary to the Letter of Scripture, in Things +that relate to the natural World, be <i>destroying the Foundations +of Religion</i>, <i>affronting Scripture</i>, and <i>blaspheming +the Holy Ghost</i>? In the Case propos’d, <i>We</i> take the <i>Negative</i>, +and stand upon that Plea. But the Exceptor hath +taken the <i>Affirmative</i>; and therefore, all those heavy Charges +must fall upon himself, if he go contrary to the literal +Sense of Scripture, in his philosophical Opinions or Assertions. +And that he hath done so, we will give you +some Instances, out of this Treatise of his; <i><abbr title='page'>p.</abbr></i> 314. He +says, <i>It it most absurd to think, that the Earth is the Center +of the World.</i> Then the Sun stands still, and the Earth +moves, according to his Doctrine. But this is expressly +contrary to Scripture, in many Places. The <i>Sun rejoices, +as a strong Man, to run his Race</i>, says <i>David</i> <abbr title='Psalm'>Ps.</abbr> <abbr title='nineteen'>xix.</abbr> 5, 6. +<i>His going forth is from the End of the Heaven, and his +Circuit unto the Ends of it</i>, <i>Josh.</i> <abbr title='ten'>x.</abbr> 12, 13. 2 <i>Kings</i> <abbr title='twenty'>xx.</abbr> +10, 11. <i><abbr title='Isaiah'>Isa.</abbr></i> <abbr title='thirty-eight'>xxxviii.</abbr> 8. No such Thing, says the Exceptor; +the Sun hath no Race to run; he is fix’d in his +Seat, without any progressive Motion. He hath no Course +from one End of the Heavens to the other. In like manner, +<i>Sun, stand thou still upon</i> Gibeon, says the sacred Author, +<i>and the Sun stood still</i>. No, says the Exceptor, ’twas +the Earth stood still, upon that Miracle; for the Sun always +stood still. And ’tis <i>absurd</i>, yea, <i>most absurd</i>, +to think otherwise, <i><abbr title='page'>p.</abbr></i> 157. And he blames <i>Tycho Brahe</i> for +following Scripture in this Particular. Now, is not this, +in the Language of the Exceptor, to <i>destroy the Foundations +of Religion</i>, to <i>affront Scripture</i>, and <i>blaspheme against +the Holy Ghost</i>? But this is not all: The Exceptor says, +(<i>Chap.</i> 10.) the Sun rais’d up the Mountains on the third +<span class='pageno' id='Page_477'>477</span>Day; and the Sun was not in being till the fourth Day, +according to Scripture, <i><abbr title='Genesis'>Gen.</abbr></i> <abbr title='one'>i.</abbr> 14. The Moon also, +which, according to Scripture, was not created till the +fourth Day, he says, would hinder the Formation of the Earth, +which was done the third Day. Lastly, in this new +Hypothesis, <i><abbr title='page'>p.</abbr></i>74. he makes the Waters of the Deluge to +be but fifteen Cubits higher than the Plain, or common +Surface of the Earth; which Scripture affirms expressly +to have cover’d the Tops of the highest Hills, or Mountains, +under Heaven, <i><abbr title='Genesis'>Gen.</abbr></i> <abbr title='seven'>vii.</abbr> 19, 20. These two Things +are manifestly inconsistent. The Scripture says, <i><abbr title='Genesis'>Gen.</abbr></i> <abbr title='eight'>viii.</abbr> 5. +they cover’d the Tops of the highest Mountains: And the +Exceptor says they reached but fifteen Cubits about, or +upon the Skirts of them. This, I think, is truly to contradict +Scripture; or, according to his Talent of loading +Things with great Words, <i><abbr title='page'>p.</abbr></i> 216. <i>This is not only flatly, but +loudly contradictory to the most express Word of the infallible +God.</i></p> + +<p class='c005'>These Observations, I know, are of small Use, unless, +perhaps, to the Exceptor himself. But, if you please, +upon this Occasion, let us reflect a little upon the literal +Style of Scripture; and the different Authority of that +Style, according to the Matter that it treats of. The +Subject Matter of Scripture is either such as lies without +the Cognizance and Comprehension of human Reason, +or such as lies within it: If it be the former of these, +’tis what we call properly and purely <i>Revelation</i>; and +there we must adhere to the literal Style, because we have +nothing to guide us but that. Such is the Doctrine of +the Trinity, and the Incarnation; wherein we have nothing +to authorize our Deviation from the Letter and +Words of Scripture: And therefore the School-Divines, +who have spun those Doctrines into a Multitude of Niceties +and Subtleties, had no Warrant for what they did, +and their Conclusions are of no Authority.</p> + +<p class='c005'>The second Matter or Subject of Scripture is such as +falls under the View and Comprehension of Reason, +more or less; and, in the same Proportion, gives us a Liberty +to examine the literal Sense; how far it is consistent +with Reason. and the Faculties of our Mind. Of this +Nature there are several Things in the holy Writings, +both moral, theological, and natural, wherein we recede +from the Letter, when it is manifestly contrary to the +Dictates of Reason. I will give some Instances in every +kind: First, as to moral Things. Our Saviour says, +<i><abbr title='Matthew'>Mat.</abbr></i> <abbr title='five'>v.</abbr> 29, 30. <i>If thy right Eye offend thee, pluck it +<span class='pageno' id='Page_478'>478</span>out: If thy Right Hand offend thee, cut it off.</i> There is +no Man that thinks himself obliged to the literal Practice +of this Doctrine; and yet it is plainly delivered, you see, +in these Terms in the Gospel. Nay, which is more, +our Saviour backs and enforces the Letter of this Doctrine +with a <i>Reason</i>: <i>For it is profitable for thee that one of +thy Members should perish, and not that thy whole Body +should be cast into Hell</i>: As if he had intended, that his Precept +should have been really executed according to the +Letter. In like manner our Saviour says, <i>If any Man +wilt sue thee at Law, and take away thy Coat, let him have +thy Cloak also.</i> And yet there is no Christian so good-natur’d +as to practice this, nor any Casuist so rigid as to +enjoy it, according to the Letter. Other Instances you +may see in our Saviour’s Sermon upon the Mount, where +we do not scruple to lay aside the Letter, when it is judg’d +contrary to the Light of Nature, or impracticable in human +Society.</p> + +<p class='c005'>In all other Things also, that lie within the Sphere of +human Reason, we are allowed to examine their <i>Practicability</i>, +or their <i>Credibility</i>. To instance in something +theological, the Words of <i>Consecration</i> in the Sacrament. +Our Saviour, when he instituted the last Supper, +us’d these Words: <i>This is my Body</i>, taking the Bread +into his Hand; which Words, join’d with that Action, +are very formal and expressive; yet we do not scruple +to forsake the literal Sense, and take the Words in another +Way: But upon what Warrant do we this? because the +literal Sense contains an Absurdity; because it contradicts +the Light of Nature; because it is inconsistent with the +Idea of a Body, and so destroys it self. In like Manner, +upon the Idea of the Divine Nature, we dispute absolute +Reprobation, and Eternity of Torments, against the Letter +of Scripture. And, lastly, whether the Resurrection +Body consists of the same individual Parcels and Particles, +whereof the mortal Body consisted, before it was +putrefied or dispers’d? And, <i>Phil.</i> <abbr title='four'>iv.</abbr> 3. <i><abbr title='Apocalypse'>Apoc.</abbr></i> <abbr title='three'>iii.</abbr> 5 and +<abbr title='twenty'>xx.</abbr> 12. whether the <i>Books of Life</i> are to be understood in +a literal Sense?</p> + +<p class='c005'>The last Head is of such Things as belong to the natural +World. And to this may be reduced innumerable +Instances, where we leave the literal Sense, if inconsistent +with Science or Experience. And the Truth is, +if we should follow the vulgar Style and literal Sense of +Scripture, we should all be <i>Anthropomorphites</i>, as to the +<span class='pageno' id='Page_479'>479</span>Nature of God: And as to the Nature of his Works in +the external Creation, we must renounce Philosophy and +natural Experience, if the Descriptions and Accounts +given in Scripture, concerning the <i>Heavens</i>, the <i>Earth</i>, +the <i>Sea</i>, and other Parts of the World, be received as +accurate and just Representations of the State and Properties +of those Bodies. Neither is there any Danger, lest +this should affect or impeach the Divine Veracity; for +Scripture never undertook, nor was ever designed to teach +us Philosophy, or the Arts and Sciences: And whatsoever +the Light of Nature can reach and comprehend, is +improperly the Subject of Revelation. But some Men, +out of Love to their own Ease, and in Defence of their +Ignorance, are not only for a Scripture Divinity, but also +for a Scripture Philosophy. ’Tis a cheap and compendious +Way, and saves them the Trouble of farther Study +or Examination.</p> + +<p class='c005'>Upon the whole, you see, it is no Fault to recede +from the literal Sense of Scripture; but the Fault is, when +we leave it without a just Cause: As it is no Fault for a +Man to separate from a Church, or for a Prince to make +War against his Neighbour, but to do the one or the other, +without a just Cause, is a real Fault. We all leave the +literal Sense in certain Cases, and therefore that alone +is no sufficient Charge against any Man. But he that +makes a Separation, if I may so call it, without good +Reasons, he is truly obnoxious to Censure. The great +Result of all, therefore, is this, to have some common +Rule to direct us, when every one ought to follow, and +when to leave, the literal Sense. And that Rule which +is generally agreed upon by good Interpreters, is this, <i>Not</i> +to leave the literal Sense, when the Subject-Matter will +bear it, without Absurdity or Incongruity. This Rule I +have always proposed to my self, and always endeavoured +to keep close to it. But some inconsiderate Minds +make every Departure from the Letter, let the Matter or +Cause be what it will, to be an Affront to Scripture: +And there, where we have the greatest Liberty, I mean +in Things that relate to the natural World, they have no +more Indulgence or Moderation, than if it was an Intrenchment +upon the Articles of Faith. In this Particular +I cannot excuse the present Animadverter; yet, I +must needs say, he is a very Saint in Comparison of another +Animadverter, who hath writ upon the same Subject; +but neither like a Gentleman, nor like a Christian, +nor like a Scholar. And such Writings answer themselves.</p> +<div class='chapter'> + <span class='pageno' id='Page_480'>480</span> + <h2 class='c007'>A SHORT CONSIDERATION OF <i>Mr.</i> <span class='sc'>Erasmus Warren’s</span> DEFENCE OF HIS EXCEPTIONS AGAINST THE <i>THEORY</i> of the <i>EARTH</i>.</h2> +</div> +<p class='c004'><i>In a</i> <span class='sc'>Letter</span> <i>to a Friend</i>.</p> +<p class='c004'><i>SIR</i>,</p> +<p class='c004'>I have read over Mr. <i>Erasmus Warren’s</i> +Defence of his Exceptions against <i>the Theory +of the Earth</i>; which, it may be, few will do +after me; as not having Curiosity or Patience +enough to read such a long Pamphlet, of +private or little Use. Such Altercations as these, are to +you, I believe, as they are to me, a sort of Folly; but +<span class='pageno' id='Page_481'>481</span>the Aggressor must answer for that, who makes the Trouble +unavoidable to the Defendant. And ’tis an unpleasant +Exercise, a kind of Wild-goose-chase; where he that +leads must be followed, through all his Extravagancies.</p> + +<p class='c005'>The Author of this Defence must pardon me, if I have +less Apprehensions both of his Judgment and Temper, +than I had before: For, as he is too verbose and long-winded +ever so make a close Reasoner; so it was unexpected +to me to find his Style so captious and angry, as +it is in this last Paper. And the same Strain continuing +to the End, I was sorry to see that his Blood had been +kept upon the Fret, for so many Months together, as the +Pamphlet was a making.</p> + +<p class='c005'>He might have made his Work much shorter, without +any Loss to the Sense. If he had left out his popular +Enlargements, juvenile Excursions, Stories and Strains of +Country-Rhetorick, (whereof we shall give you some +Instances hereafter) his Book would have been reduc’d to +half the Compass: And if from that reduc’d half, you +takeaway again trifling Altercations and pedantick Repartees, +the Remainder would fall into the Compass of a +few Pages. For my part, I am always apt to suspect a +Man that makes me a long Answer; for the precise Point +to be spoken to, in a multitude of Words, is easily lost, +and Words are often multiplied for that very Purpose.</p> + +<p class='c005'>However, if his Humour be verbose, it might have been, +at least, more easy and inoffensive; there having been no +Provocation given him in that kind. But let us guess, if +you please, as well as we can, what it was in the late +Answer, that so much discomposed the Exceptor and altered +his Style: Either it must be the Words and Language +of that Answer, or the Sense of it, without Respect +to the Language. As to the Words, ’tis true, he +gives some instances of Expressions offensive to him; yet +they are but three or four, and those, methinks, not very +high, <i><abbr title='page'>p.</abbr></i> 31. tho’ he calls them the <i>Brats of Passion</i>; they +are these, <i>indiscreet</i>, <i>rude</i>, <i>injudicious</i> and <i>uncharitable</i>. +These Characters, it seems, are applied to the Exceptor, +in some part of the Answer, upon Occasion offer’d; and +whether those Occasions were just or no, I dare appeal to +your Judgment. As to the Word <i>rude</i>, which seems the +most harsh, I had said indeed, that he was <i>rude</i> to <i>Anaxagoras</i>; +and so he was, not to allow him to be a competent +Witness in matter of Fact, whom all Antiquity, sacred +and prophane, hath represented to us as one of the greatest +<span class='pageno' id='Page_482'>482</span>Men amongst the Antients. I had also said in another +Place, that <i>a rude</i>, and <i>injudicious Defence of Scripture</i>, +by <i>Railing and ill Language</i>, is the <i>true way to lessen and +disparage it</i>. This I still justify as true; and if he apply it +to himself, much good may it do him. I do not remember +that it is any where said, that he was <i>rude</i> to the +Theorist; if it be, ’tis possibly upon his charging him with +<i>Blasphemy, horrid Blasphemy against the Holy Ghost</i>, for +saying, <i>the Earth was dissolv’d at the Deluge</i>. And I appeal +to any Man, whether this is not an <i>uncharitable</i>, and +a <i>rude</i> Charge. If a Man had cursed God, or call’d our +Saviour an Impostor, what could he have been charg’d +with more, than <i>Blasphemy, horrid Blasphemy</i>? And if the +same things be charg’d upon a Man, for saying, the Earth +was dissolv’d at the Deluge, either all Crimes and Errors +must be equal, or the Charge must be rude. But however +it must be rude in the Opinion of the Theorist, who thinks +this neither Crime nor Error.</p> + +<p class='c005'>What says the <i>Defence</i> of the Exceptions to this; +<i><abbr title='page'>p.</abbr></i> 153. it makes use of Distinctions for Mitigation of the +Censure; and says, it will <i>indirectly</i>, <i>consequentially</i>, or +<i>reductively be of blasphemous Importance</i>. Here Blasphemy +is changed into <i>blasphemous Importance</i>, and <i>horrid +Blasphemy</i> into <i>consequential</i>, <i>&c.</i> But taking all these Mitigations, +it seems however, according to his Theology, +all Errors in Religion are <i>Blasphemy</i> or of <i>blasphemous +Importance</i>. For all Errors in Religion must be against +Scripture one way or other; at least consequentially, indirectly, +or reductively; and all that are so, according to +the Doctrine of this Author, must be <i>Blasphemy</i>, or of +<i>blasphemous Importance</i>. This is crude Divinity, and the +Answerer had Reason to subjoin what he cited before, +that a rude and injudicious Defence of Scripture, is the +true way to lessen and disparage it.</p> + +<p class='c005'>Thus much for <i>rude</i> and <i>uncharitable</i>; as for the other +two Words, <i>indiscreet</i> and <i>injudicious</i>, I cannot easily be +induc’d to make any Apology for them. On the contrary, +I’m afraid I shall have Occasion to repeat these Characters +again, especially the latter of them, in the Perusal +of this Pamphlet. However, they do not look like +<i>Brats of Passion</i>, as he calls them; but rather as cool and +quiet Judgments, made upon Reasons and Premisses. I +had forgot one Expression more: The Answer, it seems, +somewhere calls the Exceptor a <i>Dabler</i> in <i>Philosophy</i>, +<span class='pageno' id='Page_483'>483</span>which he takes ill: But that he is a Dabler, both in Philosophy +and Astronomy, I believe will evidently appear +upon this second Examination of the same Passages upon +which that Character was grounded. We will therefore +leave that to the Trial, when we come to those Passages +again, in the following Discourse.</p> + +<p class='c005'>These, <i>Sir</i>, as far as I remember, are the Words and +Expressions which he hath taken Notice of, as offensive +to him, and Effects of Passion. But, methinks, these +cannot be of Force sufficient to put him so much out of +Humour, and change his Style so much, as we find it to +be in this last Pamphlet: And therefore I am inclinable +to believe, that ’tis the Sense, rather than the Words, or +Language of the Answer, that hath had this Effect upon +him; and that some unhappy Passages, that have expos’d +his Mistakes, were the true Causes of these Resentments. +Such Passages I will guess at, as well as I can, and note +them to you as they occur to my Memory.</p> + +<p class='c005'>But give me leave, first, upon this occasion of his new +way of Writing, to distinguish and mind you of three sorts +of arguing, which you may call <i>reasoning</i>, <i>wrangling</i>, and +<i>scolding</i>. In fair reasoning, Regard is had to Truth only, +not to Victory, let it fall on whether side it will. But +in wrangling and scolding, ’tis Victory that is pursued +and aim’d at in the first Place, with little Regard to Truth. +And if the Contention be managed in civil terms, ’tis but +wrangling; if in uncivil, ’tis scolding. I will not so far +anticipate your Judgment, as to rank this Arguer in any of +the three Orders: It you have Patience to read over his +Pamphlet, you will best see how and where to set him in +his proper Place.</p> + +<p class='c005'>We now proceed to those Passages in the Answer, +which probably have most exasperated the Author of the +Exceptions and the Defence, <i><abbr title='Exceptions'>Exc.</abbr></i> <i><abbr title='page'>p.</abbr></i> 77, <i>&c.</i> In his Exceptions +he had said, the Moon being present, or in her +present Place in the Firmament, at the time of the Chaos, +she would certainly trouble and discompose it, as she does +now the Waters of the Sea; and, by that Means, hinder +the Formation of the Earth. To this we answer’d, that +the <i>Moon that was made the fourth Day, could not hinder +the formation of the Earth, which was made the third Day</i>. +This was a plain intelligible Answer, and at the same time +discover’d such a manifest Blunder in the Objection, as +could not but give an uneasy Thought to him that made it.</p> + +<p class='c005'><span class='pageno' id='Page_484'>484</span>However we must not deny, but that he makes some +Attempt to silence it off in his Reply; for he says, <i>Def.</i> <i><abbr title='page'>p.</abbr></i> 12. +<i>The Earth formed the third Day was</i> Moses’s <i>Earth, which +the Exceptor contends for; but the Earth he disputes against +is the Theorist’s, which could not be formed the third +Day</i>. He should have added, and therefore <i>would be hinder’d +by the Moon</i>, otherwise this takes off nothing. And +now the Question comes to a clear State; for when the +Exceptor says, the Moon would have hinder’d the Formation +of the Earth, either he speaks upon <i>Moses</i>’s Hypothesis, +or upon the Theorist’s Hypothesis. Not upon the Theorist’s +Hypothesis, for the Theorist does not suppose the Moon +present then; <i>Eccl.</i> <i><abbr title='page'>p.</abbr></i> 77, 78. <i>Def.</i> <i><abbr title='page'>p.</abbr></i> 73. <i>l.</i> 12, 13. And +if he speaks upon <i>Moses</i>’s Hypothesis, the Moon that was +made the fourth Day, must have hinder’d the Formation +of the Earth the third Day. So that the Objection is a +Blunder upon either Hypothesis.</p> + +<p class='c005'>Furthermore, whereas he suggests that the Answerer +makes use of <i>Moses</i>’s Hypothesis to confute his Adversary, +but does not follow it himself: ’Tis so far true, that +the Theorist never said that <i>Moses</i>’s six Days Creation +was to be understood literally; but however it is justly +urged against those that understand it literally, and they +must not contradict that Interpretation, which they own +and defend.</p> + +<p class='c005'>So much for the Moon, and this first Passage, which I +suppose was troublesome to our Author. But he makes +the same Blunder in another Place, as to the <i>Sun</i>: Both +the Luminaries, it seems, stood in his Way. In the tenth +Chapter of his Exceptions, he gives us a new Hypothesis +about the <i>Origin of Mountains</i>, which, in short, is this; +that they were drawn or suck’d out of the Earth by the +Influence and Instrumentality of the Sun: Whereas the +Sun was not made, according to <i>Moses</i>, till the fourth +Day, and the Earth was form’d the third Day. ’Tis an +unhappy Thing to split twice upon the same Rock, and +upon a Rock so visible. He that can but reckon to +four, can tell whether the third Day, or fourth Day +came sooner.</p> + +<p class='c005'>To cure this Hypothesis about the <i>Origin of Mountains</i>, +he takes great pains in his <i>Defence</i>, <i>pag.</i> 97, 98, 99, 100, +101. and attempts to do it by help of a Distinction, dividing +Mountains into <i>Maritime</i> and <i>Inland</i>. Now ’tis +true, says he, <i>These maritime Mountains, and such as were +made with the Hollow of the Sea, must rise when that was +<span class='pageno' id='Page_485'>485</span>sunk or deprest</i>; namely, the third Day. Yet inland ones, +he says, might be raised some earlier, and some later, +and by the Influence of the Sun. This is a weak and +vain Attempt to defend his Notion; for, betides that this +Distinction of <i>maritime</i> and <i>inland Mountains</i>, as arising +from different Causes, and at different Times, is without +any Ground, either in Scripture or Reason, if their different +Origin was admitted, the Sun’s extracting these inland +Mountains out of the Earth, would still be absurd and +incongruous upon other Accounts.</p> + +<p class='c005'>Scripture, I say, makes no such Distinction of Mountains, +made at different Times, and from different Causes. +This is plain, seeing <i>Moses</i> does not mention Mountains +at all in his six Days Creation, nor any where else, +till the Deluge: What Authority have we then to make +this Distinction; or to suppose that all the great Mountains +of the Earth were not made together? Besides, what +length of Time would you require, for the Production of +these inland Mountains? Were they not all made within +the six Days Creation? Hear what <i>Moses</i> says at the end +of the sixth Day. <i>Thus the Heavens and the Earth were +finished, and all the Host of them</i>, <abbr title='Genesis'>Gen.</abbr> <abbr class='spell'>c.</abbr> <abbr title='twenty-one'>xxi.</abbr> <i>And on the +seventh Day, God ended his Work which he had made.</i> Now +if the Exceptor says, that the Mountains were all made +within these six Days, we will not stand with him for a +Day or two; for that would make little Difference as to +the Action of the Sun. But if he will not confine their +Production to <i>Moses</i>’s six Days, how does he keep to the +<i>Mosaical</i> Hypothesis? Or how shall we know where he +will stop in his own Way? For if they were not made +within the six Days, for any thing he knows, they might +not be made till the Deluge; seeing Scripture no where +mentions Mountains before the Flood.</p> + +<p class='c005'>And as Scripture makes no Distinction of <i>maritime +and inland Mountain</i>, so neither hath this Distinction any +Foundation in Nature or Reason: For there is no apparent +or discernable Difference betwixt maritime and inland +Mountains, nor any Reason why they should be thought +to proceed from different Causes, or to be rais’d at different +Times. The maritime Mountains are as rocky, as +ruderous, and as irregular and various in their Shape and +Posture, as the inland Mountains. They have no distinctive +Characters, nor any different Properties, internal or +external, in their Matter, Form, or Composition, that can +give us any Ground to believe, that they came from a different +<span class='pageno' id='Page_486'>486</span>Original. So that this Distinction is merely precarious, +neither founded in Scripture nor Reason, but made +for the nonce to serve a Turn.</p> + +<p class='c005'>Besides, what Bounds will you give to these maritime +Mountains? Are they distinguished from inland Mountains +barely by their Distance from the Sea, or by some +other Character? If barely by Distance, tell us then how +far from the Sea do the maritime Mountains reach, and +where do the inland begin, and how shall we know the <i>Terminalis +Lapis</i>? Especially in a continued Chain of Mountains, +that reach from the Sea many hundreds of Miles, +inland; as the <i>Alps</i> from the Ocean to <i>Pontus Euxinus</i>, +and <i>Taurus</i>, as he says, <i>Def.</i> <i><abbr title='page'>p.</abbr></i> 143. fifteen hundred Miles +in length, from the <i>Chinese</i> Ocean to the Sea of <i>Pamphylia</i>. +In such an uninterrupted Ridge of Mountains, where +do the Land-Mountains end, and Sea-Mountains begin? +Or what Mark is there, whereby we may know that they +are not all of the same Race, or do not all spring from +the same Original? Such obvious Enquiries as these, shew +sufficiently, that the Distinction is merely arbitrary and +ficticious.</p> + +<p class='c005'>But suppose this Distinction was admitted, and the maritime +Mountains made the third Day, but inland Mountains +I know not when: The great Difficulty still remains, +<i>How</i> the Sun rear’d up these inland Mountain’s afterward? +Or if his Power be sufficient for such Effects, why have +we not Mountains made still to this Day? Seeing our +Mountain-maker, the Sun, is still in the Firmament, and +seems to be as busy at Work as ever. The <i>Defender</i> hath +made some Answer to this Question, in these Words, +<i>Def. <abbr title='page'>p.</abbr></i> 99. <i>The Question is put, why have we no Mountains +made now? It might as well have been ask’d</i>, says he, <i>Why +does not the Fire make a Dough-bak’d Loaf swell and puff up?</i> +And, he says, <i>this Answer must be satisfactory to the Question +propounded</i>. It must be, that is, for want of a better; +for otherwise this Dough-comparison is unsatisfactory +upon many Accounts. First, there was no Ferment in +the Earth, as in this Dough-cake: at least it is not prov’d, +or made appear, that there was any. Nay, +when this Hypothesis was propos’d, there was no +Mention at all made of any Ferment or Leaven in the +Earth; but the Effect was wholly imputed to <i>Venus</i> and +the <i>Sun</i>. But to supply their Defects, he now ventures to +add the Word, <i>fermentive</i>, as he calls it. A +<i>fermentive, flatulent Principle</i>, which heav’d up the Earth, +<span class='pageno' id='Page_487'>487</span>as Leaven does Dough. But, besides, that this is a mere +groundless and gross <i>Postulatum</i>, to suppose any such +Leaven in the Earth; if there had been such a Principle, +it would have swollen the whole Mass uniformly, heav’d +up the exterior Region of the Earth every where, and so +not made Mountains, but a swollen bloated Globe.</p> + +<p class='c005'>This, Sir, is a second Passage, which I thought might +make the Defender uneasy. We proceed now to a third +and fourth in his Geography and Astronomy. In the 14th +Chapter of his Exceptions, <i><abbr title='page'>p.</abbr></i> 289. speaking of the Change +of the Situation of the Earth, from a right Posture to an +oblique, he says, <i>according to the Theory, the Ecliptick in +the primitive Earth, was its Equinoctial now</i>. This, he +is told by the Answer, is a great Mistake; namely, to +think that the <i>Earth, when it chang’d its Situation, chang’d +its Poles and Circles</i>. What is now reply’d to this? <i>He +speaks against a Change</i>, says the Defence, <i>in the Poles and +Circles of the Earth; a needless Trouble, and occasioned by +his own Oversight. For had he but looked into the Errata’s, +he might have seen there, that these Parentheses, upon which +he grounded what he says, should have been left out.</i> So +this is acknowledg’d an <i>Erratum</i> it seems, but an <i>Erratum +Typographicum</i>; not in the Sense, but only in the +<i>Parentheses</i>, which, he says, should have been left out. +Let us then lay aside the Parentheses, and the Sentence +stands thus: <i>For under the Ecliptick, which in the primitive +Situation of the Earth, according to the Theory</i>, was its <i>Equinoctial, +and divided the Globe into two Hemispheres, as the +Equator does now. The dry Ground, &c.</i> How does this +alter or mend the Sense? Is it not still as plainly affirm’d, +as before, that according to the Theory, the Ecliptick in +the primitive Earth was equinoctial? And the same thing is +suppos’d throughout all this Paragraph, <i><abbr title='Exceptions'>Exc.</abbr></i> <abbr title='page'>p.</abbr> 289, 290. +And if he will own the Truth, and give Things their proper +Name, ’tis downright Ignorance, or gross Mistake in +the <i>Doctrine of the Sphere</i>, which he would first father +upon the <i>Theory</i>, and then upon the <i>Parentheses</i>.</p> + +<p class='c005'>And this leads me to a fourth Passage, much-what of +the same Nature, where he would have the Earth to have +been translated out of the Æquator into the Ecliptick, and +to have chang’d the Line of its Motion about the Sun, +when it chang’d its Situation. His Words are these, +<i><abbr title='Exceptions'>Exc.</abbr></i> <abbr title='page'>p.</abbr> 158, 159. <i>So that in her annual Motion about the +Sun, she</i>, namely the Earth, before her Change of Situation, +<i>was carried directly under the Equinoctial</i>. This is his +<span class='pageno' id='Page_488'>488</span>Mistake; the Earth mov’d in the Ecliptick, both before +and after her Change of Situation; for the Change was +not made in the Circle of her Motion about the Sun, but in +her Posture or Inclination in the same Circle: Whereas +he supposes that she <i>shifted both Posture, and also her +Circuit about the Sun</i>, Ibid. <i><abbr title='page'>p.</abbr></i> 159. as his Words are in +the next Paragraph. But we shall have Occasion to reflect +upon this again in its proper Place. We proceed +now to another astronomical Mistake.</p> + +<p class='c005'>A fifth Passage, which probably might disquiet him, is +his false Argumentation at the end of the eighth Chapter +concerning <i>Days</i> and <i>Months</i>, <i><abbr title='Exceptions'>Exc.</abbr></i> <abbr title='page'>p.</abbr> 187. He says there, +if the natural Days were longer towards the Flood than +at first, (which no body however affirms) fewer than +thirty would have made a Month; whereas the Duration +of the Flood is computed by Months, consisting of thirty +Days a-piece; <i>Therefore</i>, says he, <i>they were no longer than +ordinary</i>. This Argumentation the <i>Answer</i> told him, <i>was +a mere Paralogism, or a mere Blunder</i>: For thirty Days +are thirty Days, whether they are longer or shorter; and +Scripture does not determine the Length of the Days. +There are several Pages spent in the <i>Defence</i>, to get off +the Blunder: Let’s hear how he begins, <i><abbr title='page'>p.</abbr></i> 78, 79, 80, 81. +<i>Tho’ Scripture does not limit or account for the Length of +Days expresly, yet it does it implicitly, and withal very +plainly and intelligibly.</i> This is deny’d: And if he makes +this out, that Scripture does very <i>plainly</i> and <i>intelligibly</i> +determine the Length of Days at the Deluge, and makes +them equal with ours at present, then, I acknowledge, he +hath remov’d the Blunder; otherwise it stands the same, +unmov’d and unmended. Now observe how he makes +this out: <i>For</i>, says he, <i>Scripture gives us to understand, +that Days before the Flood, were of the same Length, that +they are of now, BY INFORMING US, that Months +and Years, which were of the same Length then that they +are of at present, were made up of the same Number of +Days</i>. Here the Blunder is still continued, or, at best, +it is but transferr’d from Days to Months, or from +Months to Years. He says, <i>Scripture informs us that +Months and Years were of the same Length then, that they +are of at present</i>. If he mean by the <i>same Length</i>, the +same <i>Number of</i> Days, he relapses into the old Blunder, +and we still require the Length of those Days. But if +Scripture informs us that the Months and Years at the +Flood, were of the same Length that they are of now, +<span class='pageno' id='Page_489'>489</span>according to any absolute and known Measure, distinct +from the <i>Number of Days</i>, then the Blunder is sav’d. Let’s +see therefore by whether of these two Ways he proves it +in the next Words, which are these: <i>For how could there +be just twelve Months in the Year, at the time of the Deluge; +and thirty Days in each of those Months, if the Days +then had not consisted, as they do now, of twenty four Hours +a-piece?</i> We allow a Day might then consist of twenty +four Hours, if the Distinction of Hours was so ancient. +But what then? the Question returns concerning the Length +of those <i>Hours</i>, as it was before concerning the Length of +the <i>Days</i>; and this is either <i>idem per idem</i>, or the same Error +in another Instance. If you put but <i>Hours</i> in the place +of <i>Days</i>, the Words of the <i>Answer</i> have still the same +Force: <i>Twenty four Hours were to go to a Day, whether +the Hours were longer or shorter, and Scripture does not determine +the Length of the Hours.</i> This, you see, is still +the same Case, and the same Paralogism hangs upon both +Instances.</p> + +<p class='c005'>But he goes on still in this false Tract, in these Words: +<i>And as Providence hath so ordered Nature, that Days (that +depend upon its diurnal Motion) should be measur’d by Circumgyrations +of the Earth——So it hath taken Care that +each of these Circumrotations should be performed in twenty +four Hours; and consequently that every Day should be just +so long, that thirty of them (in way of round reckoning) might +complete a Month.</i> Admit all this, that thirty Days complete +a Month; still if Scripture hath not determin’d the +Length of those Days, nor the Slowness or Swiftness of +the Circumgyrations that make them, it hath not determin’d +the Length of those Months, nor of the Years that +depend upon them. This one would take to be very intelligible; +yet he goes on in the same Maze, thus: <i>But now +had the Circumgyrations of the Earth grown more slow towards +the Deluge (by such Causes as the Exceptor suggested) +so as every Day had consisted of thirty Hours</i>, &c. But +how so, I pray? This is a wild Step; why thirty Hours? +Where does Scripture say so, or where does the <i>Theorist</i> +say so? We say the Day consisted then, as now, of twenty +four Hours, whether the Hours were longer or shorter; +and that Scripture hath not determin’d the Length of those +Hours, nor consequently of those Months, nor consequently +of those Years. So after all this ado, we are +just where we were at first, namely, that Scripture not +having determin’d the absolute Length of any one, you +<span class='pageno' id='Page_490'>490</span>cannot by that determine the Length of any other. And +by his shifting and multiplying Instances, he does but <i>absurda +absurdis accumulare, ne perpluant</i>.</p> + +<p class='c005'>We offer’d before, in our Answer, to give the Exceptor +some Light into his Mistake, by distinguishing in +these Things, what is <i>absolute</i> from what is <i>relative</i>: The +former whereof cannot, under these or any such like Circumstances, +be determin’d by the latter. For Instance: +A Man hath ten Children, and he will not say absolutely +and determinatively what Portion he will give with any +one of them; but he says, I will give my eldest Child a +tenth Part more than my second; and my second a ninth +Part more than my third; and my third an eighth Part +more than my fourth; and so downwards, in proportion to +the youngest: Not telling you, in any absolute Sum, +what Money he will give the youngest, or any other; you +cannot, by this, tell what Portion the Man will give with +any of his Children. I leave you to apply this, and proceed +to a nearer Instance, by comparing the Measures of +<i>Time</i> and <i>Longitude</i>. If you know how many Inches +make a Foot, how many Feet a Pace, how many Paces a +Mile, <i>&c.</i> you cannot by these Numbers determine the +absolute Quantity of any one of the aforesaid Measures, +but only their relative Quantity as to one another. So if +Scripture had determin’d, of how many Hours a Day consisted; +of how many Days a Month; of how many +Months a Year; you could not by this alone determine +the absolute Duration or Quantity of any one of these, nor +whether they were longer or shorter than our present +Hours, Days, Months, or Years. And therefore, I say +still, as I said at first, thirty Days are thirty Days, whether +they are longer or shorter; and thirty Circumgyrations of +the Earth are thirty, whether they be slower or swifter: +And that no Scripture-Proof can be made from this, either +directly or consequentially, that the Days before the Flood +were, or were not, longer than they are at present. But +we have been too long upon this Head.</p> + +<p class='c005'>We proceed now from his Astronomy to his Philosophy. +’Twas observ’d in the <i>Answer</i>, <abbr title='page'>p.</abbr> 38. that the Exceptor +in the Beginning of the ninth Chapter, suppos’d +terrestrial Bodies to have <i>Nitency inwards, or downwards, +towards the Center</i>. This was noted as a false Principle +in Philosophy, and to rectify his Mistake, he now replies, +<i>Def.</i> <abbr title='page'>p.</abbr> 82. That he understood that Expression only of +<i>self-central</i> and <i>quiescent Bodies</i>: Whereas, in truth, the +<span class='pageno' id='Page_491'>491</span>Question he was speaking to, was about a fluid Body +turning upon its Axis. But however, let us admit his +new Sense, his Principle, I’m afraid, will still need Rectification; +namely, he affirms now, that <i>quiescent earthly +Bodies</i> are <i>impregnated with a Nitency inward, or downward +towards the Center</i>. I deny also this reform’d Principle; +if Bodies be turn’d round, they have a Nitency upwards, +or from the Center of their Motion. If they be +not turn’d round, nor mov’d, but quiescent, they have no +Nitency at all, neither upwards nor downwards, but are +indifferent to all Lines of Motion, according as an external +Impulse shall carry them, this Way or that Way. So +that his <i>Impregnation with a Nitency downwards</i>, is an occult +and fictitious Quality, which is not in the Nature of +Bodies, whether in Motion or in Rest. The Truth is, +the Author of the Exceptions makes a great Flutter about +the <i>Cartesian Philosophy</i>, and the <i>Copernican System</i>, but +the frequent Mistakes he commits in both, give a just +Suspicion that he understands neither.</p> + +<p class='c005'>Lastly, we come to the grand Discovery of a <i>fifteen-cubit +Deluge</i>, which, it may be, was as uneasy to him +upon second Thoughts, as any of the rest; at least one +would guess so, by the Changes he hath made in his Hypothesis. +For he hath now, in this <i>Defence</i>, <abbr title='page'>p.</abbr> 181, 182. +reduc’d the Deluge to a Destruction of the World by +<i>Famine</i>, rather than by <i>Drowning</i>. I do not remember +in Scripture any Mention made of <i>Famine</i> in that great +Judgment of Water brought upon Mankind; but he +thinks he hath found out something that favours his Opinion; +namely, <i>that a good Part of Mankind at the Deluge, +were not drown’d, but starv’d for want of Victuals</i>. +And the Argument is this, because in the Story of the Deluge, +Men are not said to be <i>drown’d</i>, but to <i>perish</i>, <i>die</i>, +or be <i>destroy’d</i>. But are they said any where in the Story +of the Deluge, to have been <i>famish’d</i>? And when God +says to <i>Noah</i>, <abbr title='Genesis'>Gen.</abbr> <abbr title='six'>vi.</abbr> 17. <i>I will bring a Flood of Waters +upon the Earth, to destroy all Flesh</i>; does it not plainly +signify, that that Destruction should be by <i>drowning</i>? But +however, let us hear our Author; when he had been making +use of this new Hypothesis of <i>starving</i>, to take off +some Arguments urged against his fifteen-cubit Deluge, +(particularly, that it would not be sufficient to destroy all +Mankind) he adds these Words by way of Proof: <i>Def.</i> +<abbr title='page'>p.</abbr> 182. <i>And methinks there is one Thing which seems to insinuate, +that a good Part of the animal World might perhaps +<span class='pageno' id='Page_492'>492</span>came to an End thus; by being driven to such Straights by +the overflowing Waters, as to be FAMISH’D or STARV’D +to Death. The Thing is this, in the Story of the Deluge, +it is no where said of Men and living Creatures, that they +were drown’d, but they died, or were destroyed.</i> Those +that are <i>drown’d</i> are <i>destroy’d</i>, I imagine, as well as those +that are <i>starv’d</i>; so this proves nothing. But that the Destruction +here spoken of, was by drowning, seems plain +enough, both from God’s Word to <i>Noah</i> before the +Flood, and by his Words after the Flood, when he makes +his Covenant with <i>Noah</i>, in this Manner: <i>I will establish +my Covenant with you, neither shall all Flesh be cut off any +more by the Waters of a Flood</i>, <abbr title='Genesis'>Gen.</abbr> <abbr title='nine'>ix.</abbr> 11. Now, to be +cut off, or destroy’d by the Waters of a Flood, is, methinks, +to be drown’d; And I take <i>all Flesh</i> to comprehend +the animal World, or, at least, all Mankind. Accordingly +our Saviour says, <i>Matth.</i> <abbr title='twenty-four'>xxiv.</abbr> 39. in <i>Noah</i>’s +Time, <i>the Flood came and took them all away</i>; namely, all +Mankind.</p> + +<p class='c005'>This is one Expedient our Author hath found out, to +help to bear off the Inconveniencies that attend his fifteen-cubit +Deluge; namely, by converting a good Part of it +into a <i>Famine</i>. But he hath another Expedient to join to +this, by increasing the Waters; and that is done by making +the <i>common Surface</i> of the Earth, or the <i>highest Parts</i> of +it, as he calls them, <i>Def.</i> 165 and 180, to signify ambiguously, +or any Height that pleases him; and consequently +fifteen Cubits above that, signifies also what Height he +thinks fit. But in reality, there is no Surface common +to the Earth, but either the <i>exterior Surface</i>, whether it be +high or low; or the <i>ordinary Level</i> of the Earth, as it is +a Globe or Convex Body. If by his <i>common Surface</i> he +mean the <i>exterior Surface</i>, that takes in Mountains as well +as Lowlands, or any other superficial Parts of the Earth. +And therefore, if the Deluge was fifteen Cubits above this +common Surface, it was fifteen Cubits above the highest +Mountains, as we say it was. But, if by the common +Surface he mean the common Level of the Earth, as it is +a Globular or Convex Body, then we gave it a right Name, +when we call’d it the <i>ordinary Level</i> of the Earth; namely, +that Level or Surface that lies in an equal Convexity +with the Surface of the Sea: And his fifteen Cubits of +Water from that Level, would never drown the World. +Lastly, if by the common Surface of the Earth, he understand +a third Surface, different from both these, he must +<span class='pageno' id='Page_493'>493</span>define it, and define the Height of it; that we may know +how far this fifteen-cubit Deluge rise, from some known +Basis. One known Basis is the Surface of the Sea, and +that Surface of the Land that ties in an equal Convexity +with it: Tell us then, if the Waters of the Deluge were +but fifteen Cubits higher than the Surface of the Sea, that +we may know their Height by some certain and determinate +Measure; and upon that examine the Hypothesis: +But tell us they were fifteen Cubits above, not the Mountains +or the Hills, but the Highlands, or the <i>highest Parts +of the common Surface of the Earth</i>, and not to tell us the +Height of these highest Parts from any known Basis; nor +how they are distinguish’d from Hills and Mountains, +which incur our Senses, and are the Measures given us +by <i>Moses</i>: This, I say, is but to cover his Hypothesis with +Ambiguities, when he had made it without Grounds, and +to leave room to set his Water-Mark higher or lower, as +he should see Occasion or Necessity. And of this indeed +we have an Instance in his last Pamphlet; for he has rais’d +his Water-Mark there, more than an hundred Cubits higher +than it was before. In his <i>Exceptions</i>, he said, <i><abbr title='page'>p.</abbr></i> 300. <i>not +that the Waters were no where higher than just fifteen Cubits</i> +above the Ground, they might in most Places be <i>thirty</i>, +<i>forty</i>, or <i>fifty Cubits higher</i>. But, in his <i>Defence</i>, he says, +<i><abbr title='page'>p.</abbr></i> 180. the Waters might be an <i>hundred</i> or <i>two hundred +Cubits higher</i> than the <i>general ordinary Plain</i> of the Earth. +Now what Security have we, but that, in the next Pamphlet +they may be five hundred or a thousand Cubits +higher than the ordinary Surface of the Earth?</p> + +<p class='c005'>This is his second Expedient, raising his Water-Mark +indefinitely. But if these two Methods be not sufficient +to destroy Mankind, and the animate World, he hath yet +a third, which cannot fail; and that is, <i>destroying them by +evil Angels</i>, Def. <abbr title='page'>p.</abbr> 90. <i>Flectere si nequeo</i>—This is his last +Refuge; to which Purpose he hath these Words, <i>When +Heaven was pleas’d to give Satan leave, he caus’d the Fire +to consume</i> Job<i>’s Sheep, and caused the Wind to destroy his +Children. And how easily could these Spirits, that are Ministers +of God’s Vengeance, have made the Waters of the +Flood fatal to those Creatures that might have escaped them, +if any could have done it?</i> As suppose an Eagle, or a +Faulcon; the Devil and his Crew catch them all, and held +their Noses under Water: However, methinks, this is +not fair Play to deny the Theorist the Liberty to make +<span class='pageno' id='Page_494'>494</span>use of the Ministry of <i>good Angels</i>, when he himself makes +use of <i>evil Spirits</i>.</p> + +<p class='c005'>These, Sir, and such like Passages, where the Notions +of the Exceptor have been exposed, were the Causes, I +imagine, of his angry Reply. Some Creatures, you know, +are more fierce after they are wounded; and some, upon a +gentle Chase, will fly from you; but if you press them, and +put them to Extremities, they turn, and fly in your face. +I see, by our Author’s Example, how easily, in these personal +Altercations, Reasoning degenerates into Wrangling, +and Wrangling into Scolding. However, if I may judge +from these two Hypotheses which he hath made, about +the <i>Rise of Mountains</i>, and a <i>fifteen-Cubit Deluge</i>, of all +Trades, I should never advise him to turn <i>Hypothesis-Maker</i>. +It does not seem at all to lie to his Hand; and +Things never thrive that are undertaken, <i>Diis iratis, Genioque +sinistro</i>.</p> + +<p class='c005'>But as we have given you some Account of this Author’s +philosophical Notions, so it may be you will expect +that we should entertain you with some Pieces of +his Wit and Eloquence. The Truth is, he seems to delight +and value himself upon a certain kind of Country-Wit +and popular Eloquence, and I will not grudge you +the Pleasure of enjoying them both, in such Instances as +I remember. Speaking in Contempt of the Theory and +the Answer, (which is one great Subject of his Wit) he +expresses himself thus, <i>Def.</i> <abbr title='page'>p.</abbr> 48. <i>But if Arguments be +so weak, that they will fall with a Phillip, why should +greater Force be used to beat them down? To draw a Rapier +to stab a Fly, or to charge a Pistol to kill a Spider, I think +would be preposterous.</i> I think so too; in this we are agreed. +In another Place, being angry with the Theorist, +that he would not acknowledge his Errors to him, he hath +these Words, <abbr title='page'>p.</abbr> 128. <i>’Tis unlucky for one to rest his Head +against a Post; but when he hath done, if he will say he did +not do it, and stand in, and defend what he says, ’tis a +Sign he is as senseless as he was unfortunate, and is fitter to +be pitied than confuted.</i> This Wit, it may be, you’ll say +is downright Clownery. The Truth is, when I observ’d, +in reading his Pamphlet, the Coarseness of his Repartees, +and of that sort of Wit wherein he deals most, and pleases +himself, it often rais’d in my Mind, whether I would or +no, the Idea of a <i>Pedant</i>, of one that had seen little of +the World, and thought himself much wittier and wiser +than others would take him to be: I will give you but one +<span class='pageno' id='Page_495'>495</span>Instance more of his rustical Wit. Telling the Theorist +of an Itch of Writing, <i><abbr title='page'>p.</abbr></i> 214. <i>Methinks</i>, says he, <i>he might +have laid that prurient Humour, by scratching himself with +the Briars of a more innocent Controversy, or by SCRUBBING +SOUNDLY against something else than the Holy +Scripture.</i> He speaks very sensibly, as if he understood +the Disease, and the Way of dealing with it: But I think +<i>Holy Scripture</i> does not come in well upon that Occasion.</p> + +<p class='c005'>All this is nothing, Sir, in comparison of his popular +Eloquence: See with what Alacrity he runs it off-hand, +in a Similitude betwixt <i>Adam</i> and a Lord Lieutenant of a +County, <i><abbr title='page'>p.</abbr></i> 113. <i>When the King makes a Gentleman +Lord Lieutenant of a County, by virtue of his Commission +is he presently the strongest Man that is in it? Does it enable +him to encounter whole Regiments of Soldiers in his +single Person? Does it impower him to carry a Cannon +upon his Neck? Or when the great Gun is fired off, to catch +the Bullet as it flies, and put it up in his Pocket? So when +God gave</i> Adam <i>Dominion over the Fowls, did he mean that +he should dive like a Duck, or soar like a Falcon? That he +should swim as naturally as the Swan, and hunt the Kite or +Hobby, as Boys do the Wren? Did he mean that he should +hang up Ostriches in a Cage, as People do Linnets, or fetch +down the Eagles to feed with his Pullen, and make them +perch with his Chickens in the Henroost?</i></p> + +<p class='c005'>So much for the Fowls; now for the Fish. <i>Ibid.</i> When +God <i>gave</i> Adam <i>Dominion over the Sea, was he to be able +to dwell at the Bottom, or to walk on the Top of it? To +drain it as a Ditch, or to take all its Fry at once in a +Drag-Net? Was he to snare the Shark, as we do young +Pickarels; or to bridle the Sea-Horse, and ride him for a +Pad; or to put a Slip upon the Crocodile’s Neck, and play +with him as with a Dog?</i> &c. Sir, I leave it to you, as +a more competent Judge, to set a just Value upon his +Gifts and Elocution. For my Part, to speak freely, dull +Sense, in a phantastick Style, is to me doubly nauseous.</p> + +<p class='c005'>But lest I should cloy you with these luscious Harangues, +I will give you but one more; and ’tis a Miscellany of +several Pieces of Wit together. <i>Def.</i> <abbr title='page'>p.</abbr> 68. <i>Should twenty +Mariners</i>, says he, <i>confidently affirm that they sailed in a +Ship from</i> Dover <i>to</i> Calais, <i>by a brisk Gale out of a Pair of +Bellows? Or if forty Engineers should positively swear, that +the Powder-Mill near</i> London <i>was late blown up, by a +Mine then sprung at</i> Great Waradin <i>in</i> Hungary, <i>must +<span class='pageno' id='Page_496'>496</span>they not be grievously perjur’d Persons?——Or if the +Historian that writes the</i> Peloponnesian <i>War, had told that +the Soldiers who fell in it, fought only with Sun-beams, and +single Currants which grew thereabouts, and that hundreds +and thousands were stabb’d with the one, and knocked on the +Head with the other; who would believe that ever there +were such Weapons in that War, that ever there was such +a fatal War in that Country? Even so</i>, &c. These, Sir, +are Flights and Reaches of his Pen, which I dare not +censure, but leave them to your Judgment.</p> + +<p class='c005'>Thus much is to give you a Taste only of his Wit and +Eloquence; and if you like it, you may find more of the +same Strain, here and there, in his Writings. I have only +one Thing to mind him of, <i>that</i> he was desired by the +Theorist, <i>Eng. Theor.</i> <abbr title='page'>p.</abbr> 401. to <i>write in Latin (if he +was a Scholar) as being more proper for a Subject of this Nature</i>. +If he had own’d and follow’d that Character, I’m apt to +think it would have prevented a great many Impertinences: +His Tongue, probably, would not have been so +flippant in popular Excursions and Declamations, as we +now find it. Neither is this any great Presumption or +Rashness of Judgment, if we may guess at his Skill in +that Language by his Translations here and there: <i>Except,</i> +<i><abbr title='page'>p.</abbr></i> 293. <i>Cum plurima Religione</i> is rendered <i>with the Principle +of their Religion</i>. And if he say he followed Sir +<i><abbr class='spell'>W.</abbr> Rawleigh</i> in his Translation, he that follows a bad +Translator, without Correction or Notice, is suppos’d to +know no better himself: And this will appear the more +probable, if we consider another of his Translations, in +this present Work. <i>Rei Personam</i> he translates <i>the Representation +of the Thing</i>, instead of the <i>Person of the Guilty</i>, +or the Person of him that is <i>Reus</i> not <i>Actor</i>: And in this, +I dare say, he was seduc’d by no Example. But lest we +should be thought to misrepresent him, take his own +Words, such as they are, <i>Def.</i> 168, 169. <i>Yea, tho’ it +was spoken never so positively, it was but to set forth +REI PERSONAM, to make the more full and lively Representation +of the supposed Thing.</i> Here, you see, he hath +made a double Blunder; first, in jumbling together <i>Person</i> +and <i>Thing</i>; then, if they could be jumbled together, <i>Rei +Persona</i> would not signify the <i>full and lively Representation +of the Thing</i>, but rather a Disguise or personated Representation +of the Thing. However, I am satisfied from these +Instances, that he had good Reason, notwithstanding the +<span class='pageno' id='Page_497'>497</span>Caution or Desire of the Theorist to the contrary, to +write his Books in his Mother’s Tongue.</p> + +<p class='c005'>Thus we have done with the first Part, which was to +mark out such Passages, as we thought might probably +have enflam’d the Author’s Style in this Reply: When +Men are resolved not to own their Faults, you know +there is nothing more uneasy and vexatious to them, +than to see them plainly discovered and expos’d. We +must now give you some Account of the Contents of +his Chapters, so far as they relate to our Subject. <i><abbr title='chapter'>Chap.</abbr></i> <abbr title='one'>i.</abbr> +<i>Nothing.</i> <i><abbr title='chapter'>Chap.</abbr></i> <abbr title='two'>II.</abbr> is against <i>extraordinary Providence</i>; +or that the Theorist should not be permitted to have +Recourse to it upon any Occasion. This Recourse to +extraordinary Providence being frequently objected in +other Places, and of use to be distinctly understood; we +will speak of it apart at the latter end of the Letter. +<i><abbr title='chapter'>Chap.</abbr></i> <abbr title='three'>III.</abbr> is about the <i>Moon’s hindring the Formation of the +Earth before she was formed herself, or in our Neighbourhood</i>, +as we have noted before. Another Thing in this +Chapter, is, his urging <i>oily</i> or <i>oleaginous</i> Particles not to +have been in the <i>Chaos</i>, but made since: I’ll give a short +Answer to this; either there was or was not <i>oleaginous</i> +Matter in the new-made Earth, (I mean in its superficial +Region,) when it came first out of a <i>Chaos</i>? If there +was, there was also in the <i>Chaos</i>, out of which that Earth was +immediately made: And if there was no oleaginous +Matter in the new-made Earth, how came the Soil to be +so fertile, so fat, so unctuous? I say not only <i>fertile</i>, but +particularly <i>fat</i> and <i>unctuous</i>: For he uses these very +Words frequently in the Description of that Soil, <i><abbr title='Exceptions'>Exc.</abbr></i> +<abbr title='page'>p.</abbr> 211. <i>Def.</i> <abbr title='page'>p.</abbr> 69, and <abbr title='page'>p.</abbr> 98. And all fat and unctuous +Liquors are <i>oleaginous</i>; and accordingly we have used +those Words promiscuously, in the Description of that +Region: (<i>Eng. Theor.</i> <i><abbr title='chapter'>Chap.</abbr></i> <abbr title='five'>V.</abbr>) understanding only such +unctuous Liquors as are lighter than Water, and swim +above it, and consequently would stop and entangle the +terrestrial Particles in their Fall or Descent: And seeing +such unctuous and oleaginous Particles were in the new-made +Earth, they must certainly have been in the Matter +out of which it was immediately formed, namely, in the +<i>Chaos</i>. All the rest of this Chapter we are willing to +leave in its full Force; apprehending the Theory, or the +Answer, to be in no Danger from such Argumentations +or Reflections.</p> + +<p class='c005'><span class='pageno' id='Page_498'>498</span>The fourth Chapter is very short, and hath nothing argumentative. +The fifth Chapter is concerning the Cold in +the circumpolar Parts, which was spoken to in the Answer +sufficiently, and we stand to that: What is added +about extraordinary Providence, will be treated of in its +proper Place. The sixth Chapter is also short, against +this Particular, <i>that it is not safe to argue upon Suppositions +actually false</i>. And I think there needs no more to prove +it, than what was said in the Answer. <abbr title='chapter'>Chap.</abbr> <abbr title='seven'>VII.</abbr> is chiefly +about Texts of Scripture, concerning which I see no Occasion +of saying any more than what is said in the <i>Review +of the Theory</i>. He says, (<i><abbr title='page'>p.</abbr></i> 49.) that the Theorist catches +himself in a Trap, by allowing that <i>Ps.</i> <abbr title='thirty-three'>xxxiii.</abbr> 7. is to be +understood of the ordinary Posture of the Waters, and yet +applying it to their extraordinary Posture under the Vault +of the Earth: But that was not an extraordinary Posture +according to the Theorist, but their natural Posture +in the first Earth: Yet I allow the Expression might have +been better thus, in <i>a level or spherical Convexity, as the +Earth</i>. He interprets גן יהוה (<i><abbr title='page'>p.</abbr></i> 53.) which we render +<i>the Garden of the Lord</i>, <abbr title='Genesis'>Gen.</abbr> <abbr title='thirteen'>xiii.</abbr> <abbr title='ten'>x.</abbr> not to be Paradise, +but any pleasant Garden; yet gives us no Authority +either of ancient Commentator or Version, for this novel +and paradoxical Interpretation. The Septuagint +render it παράδεισος τοῦ θεοῦ: The <i>Vulgate</i>, <i>Paradisus Domini</i>, +and all ancient Versions that I have seen, render it +to the same Sense. Does he expect then that his single +Word and Authority should countervail all the ancient +Translators and Interpreters? To the last Place alledged by +the Theorist, <i>Prov.</i> <abbr title='eight'>viii.</abbr> 28. he says, the Answerer charges +him unjustly, that he understands by that Word חון no +more than the <i>Rotundity</i> or <i>spherical Figure</i> of the Abyss; +which, he says, is a <i>Point of Nonsense</i>: I did not think +the Charge had been so high however, seeing some Interpreters +understand in so: But if he understand by תונ +the <i>Banks</i> or <i>Shores</i> of the sea, then he should have told +us how those Banks or Shores are על פבי תהום <i>super faciem +Abissi</i>, as it is in the Text.</p> + +<p class='c005'><i>Page</i> 59. He says the Exceptor does not misrepresent +the Theorist when he makes him to affirm the Construction +of the first Earth to have been merely mechanical; and +he cites to this purpose two Places, which only prove, that +the Theorist made use of no other Causes, nor see any +Defect in them; but never affirm’d that these were the +only Causes. You may see his Words to this purpose expressly, +<span class='pageno' id='Page_499'>499</span><i>Eng. Theor. <abbr title='page'>p.</abbr></i> 88. whereof the Exceptor was +minded in the <i>Answer</i>, <abbr title='page'>p.</abbr> 3. In the last Paragraph of +this Chapter, <i><abbr title='page'>p.</abbr></i> 60. if he affirms any Thing, he will have +<i>the Pillars of the Earth</i> to be understood <i>literally</i>. Where +then, pray, do these Pillars stand that bear up the Earth? +Or if they bear up the Earth, what bears them up? What +are their Pedestals, or their Foundations? But he says Hypotheses +must not regulate Scripture, though in natural +Things, but be regulated by it, and the by the Letter of it: I +would gladly know then, how his Hypothesis of the Motion +of the Earth, is regulated by Scripture, and by the +Letter of it? And he unhappily gives an Instance, just +contrary to himself, namely, of the Anthropomorphites; +for they regulate natural Reason and Philosophy, by the +Letter or literal Sense of Scripture, and therein fall into +a gross Error: Yet we must not call the Author <i>injudicious</i>, +for fear of giving Offence.</p> + +<p class='c005'>The eighth Chapter, <i>ibid.</i> begins with the Earth’s <i>being +carried directly under the Equinoctial</i>, before its Change of +Situation; <i>without any manner of Obliquity in her Site, +or Declination towards either of the Tropicks in HER +COURSE.</i> Here you see, when the Earth changed its +Situation, it chang’d according to his Astronomy, two +Things; its <i>Site</i>, and its <i>Course</i>; its Site upon its Axis, +and its Course in the Heavens: and so he says again in +the next Paragraph, <i>Put the Case the Earth shift her Posture, +and also her Circuit about the Sun, in which the persisted +till the Deluge</i>. Here is plainly the same Notion repeated; +that the Earth changed not only its <i>Site</i>, but also its <i>Road</i> +or <i>Course</i> about the Sun: And in consequence of this, he +supposes its Course formerly to have been under the Equinoctial, +and now under the Ecliptick; it being translated +out of the one into the other, at its Change. Yet he +seems now to be sensible of the Absurdity of this Doctrine, +and therefore will not own it to have been his Sense; +and as an Argument that he meant otherwise, he alledges, +that he declared before, that by the Earth’s right Situation +to the Sun, <i>is meant that the Axis of the Earth was always +kept in a Parallelism to that of the Ecliptick</i>, <abbr title='page'>p.</abbr> 61. But +what’s this to the Purpose? This speaks only of the <i>Site</i> +of the Earth, whereas his Error was is supposing its <i>Course</i> +or <i>Annual Orbit</i> about the Sun, as well as its Site upon its +own Axis, to have been different, and changed at the Deluge; +as his Words already produced against him, plainly +testify.</p> + +<p class='c005'><span class='pageno' id='Page_500'>500</span>What follows in this Chapter, is concerning the perpetual +Equinox: And as to the reasoning Part of what he +says in Defence of his Exceptions, we do not grudge him +the Benefit of it, let it do him what Service it can. And +as to the historical Part, he will not allow a Witness to +be a good Witness, as to Matter of Fact, if he did not assign +true Causes of that Matter of Fact. To which I +only reply, tho’ <i>Tiverton</i> Steeple was not the Cause of +<i>Goodwin Sands</i>, as the <i>Kentish</i> Men thought, yet their +Testimony was so far good, that there were such Sands, +and such a Steeple. He also commits an Error as to the +Nature of <i>Tradition:</i> When a Tradition is to be made out, +it is not expected that it should be made appear that none +were ignorant of that Tradition in former Ages; or that +all that mentioned it, understood the true Grounds and +Extent of it; but is is enough to shew the plain Footsteps +of it in Antiquity, as a Conclusion, tho’ they did not +know the Reasons and Premisses upon which it depended. +For Instance, the Conflagration of the World is a Doctrine +of Antiquity, traditionally deliver’d from Age to +Age; but the <i>Causes</i> and <i>Manner</i> of the Conflagration, +they either did not know, or have nor deliver’d to us. +In like manner, the first Age and State of the World +was without Change of Seasons, or under a perpetual +Equinox: Of this we see many Footsteps in <i>Antiquity</i>, +amongst the Jews, Christians, Heathens, Poets, Philosophers; +but the Theory of this perpetual Equinox, the +Causes and Manner of it, we neither find, nor can reasonably +expect, from the Antients: So much for the +Equinox.</p> + +<p class='c005'>This Chapter, as it begun with an Error, so it unhappily +ends with a Paralogism; namely, that, <i>because +thirty Days made a Month at the Deluge, therefore those +Days were neither longer nor shorter than ours are at +present</i>. Tho’ we have sufficiently exposed this before, +yet one thing more may be added, in answer to his +confident Conclusion, in these Words: But to talk, <i>as +the Answerer does, that the Month should be lengthened by +the Days being so, is a fearful Blunder indeed: For let the +Days (by slackening the Earth’s diurnal Motion) have been +never so long, yet (its Annual Motion continuing the same) +the Month must needs have kept its usual Length, only +fewer Days would have made it up</i>. ’Tis not usual for a +Man to persevere so confidently in the same Error, as if +the Intervals of Time, Hours, Days, Months, Years, +<span class='pageno' id='Page_501'>501</span>could not be proportionably increas’d, so as to contain +one another in the same Proportion they did before, and +yet be every one increas’d as to absolute Duration. Take +a Clock, for Instance, that goes too slow; the Circuit +of the Dial-plate is twelve Hours, let these represent the +twelve Signs in his Zodiack, and the Hand to be the Earth +that goes through them all; and consequently, the whole +Circuit of the Dial-plate represents the Year. Suppose, +as we said, this Clock to go too slow, this will not hinder, +but still fifteen Minutes make a Quarter in this Clock, +four Quarters make an Hour, and twelve Hours the whole +Circuit of the Dial-plate: But every one of these Intervals +will contain more Time than it did before, according +to absolute Duration, or according to the Measures +of another Clock that does not go too slow: This is the +very Case which he cannot or will not comprehend, but +concludes thus in Effect, that because the Hour consists +still of four Quarters in this Clock, therefore it is no +longer than ordinary.</p> + +<p class='c005'>The ninth Chapter also begins with a false Notion, that +<i>Bodies quiescent</i> (as he hath now alter’d the Case) <i>have a +Nitency downwards:</i> Which Mistake we rectified before, +if he please. Then he proceeds to the <i>oval</i> Figure of +the Earth, and many Flourishes and Harangues are made +here to little purpose; for he goes on upon a false Supposition, +that the Waters of the Chaos were made oval by +the Weight or Gravitation of the Air; a Thing that never +came into the Words or Thoughts of the Theorist. Yet +upon this Supposition he runs into the <i>Deserts of Bilebulgerid</i>, +Def. <i><abbr title='pages'>p.</abbr> 85, 86.</i> and the Waters of <i>Mare del Zur</i>; +Words that make a great Noise, but to no Effect. If he had +pleas’d he might have seen the Theorist made no Use of the +Weight of the Air upon this Occasion, by the Instance he +gave of the Pressure of the Moon, and the Flux of the +Waters by that Pressure: Which is no more done by +the Gravitation of the Air, than the Banks are prest in a +swift Current and narrow Channel, by the Gravitation of +the Water. But he says, rarified Air makes less Resistance +than gross Air; and rarified Water in an Æolipile, +it may be he thinks, presses with less Force than unrarified. +Air possibly may be rarified to that Degree as to +lessen its Resistance; but we speak of Air moderately +agitated, so as to be made only more brisk and active. +Moreover, he says, the Waters that lay under the Poles +must have risen perpendicularly, and why might they not, +<span class='pageno' id='Page_502'>502</span>as well have done so under the Equator? The Waters +that lay naturally and originally under the Poles, did not +rise at all; but the Waters became more deep there, by +those that were thrust thither from the middle Parts of +the Globe. Upon the whole, I do not perceive that he +hath weaken’d any one of the Propositions upon which +the Formation of an oval Earth depended; which were +these: <i>First</i>, That the Tendency of the Waters from the +Centre of this Motion, would be greater and stronger in +the Equinoctial Parts, than in the Polar, or in those +Parts where they moved in greater Circles; and consequently +swifter, than in those where they were moved in +lesser Circles and slower. <i>Secondly</i>, Agitated Air hath +more Force to repel what presses against it than stagnant +Air; and that the Air was more agitated and rarified under +the Equinoctial Parts, than under the Poles. <i>Thirdly</i>, +Waters hinder’d and repell’d in their primary Tendency, +take the easiest way they can to free themselves from that +Force, so as to persevere in their Motion. <i>Lastly</i>, To +flow laterally upon a Plain, or to ascend upon an inclin’d +Plain, is easier than to rise perpendicularly. These are +the Propositions upon which that Discourse depended, and +I do not find that he hath disprov’d any one of them. +And this, Sir, is a short Account of a long Chapter, Impertinences +omitted.</p> + +<p class='c005'><i>Chapter</i> <abbr title='ten'>X.</abbr> Is concerning the Original and Causes of +Mountains, which the Exceptor unhappily imputes to the +Heat and Influence of the Sun. Whether his Hypothesis +be effectually confuted or not, I am very willing to stand +to the Judgment of any unconcern’d Person, that will +have the Patience to compare the <i>Exceptions</i> and the <i>Answer</i>, +in this Chapter. Then, as to his <i>Historical</i> Arguments, +as he calls them, to prove there were Mountains +before the Flood, from <i>Giants that saved themselves from +the Flood upon Mount Sion, and Adam’s wandering several +hundred of Years upon the Mountains of India</i>: These, +and such like, which he brought to prove that there were +Mountains before the Flood, he now thinks fit to renounce, +<i>Def. <abbr title='page'>p.</abbr> 97.</i> and says he had done so before by an +<i>anticipative</i> Sentence: But if they were condemn’d before +by an <i>anticipative</i> Sentence, as Fables and Forgeries, +why were they stuff’d into his Book, and us’d as +traditional Evidence against the Theory?</p> + +<p class='c005'><i>Lastly</i>, He contends in this Chapter for <i>Iron</i> and <i>Iron +Tools</i> before the Flood, and as early as the Time of <i>Cain</i>; +<span class='pageno' id='Page_503'>503</span>because he <i>built a City</i>, which, he says, could not be +built without Iron and Iron-Tools: To which it was answer’d, +<i>Ans. <abbr title='page'>p.</abbr> 49, 50.</i> that, <i>if he fancied that City of +Cain</i>’s, like <i>Paris</i> or <i>London</i>, <i>he</i> had Reason to believe +that they had <i>Iron-tools</i> to make it: But suppose it was a +Number of Cottages, made of Branches of Trees, of +Osiers and Bulrushes; or, if you will, of Mud-Walls, +and a Roof of Straw, with a Fence about it to keep +out Beasts, there would be no such Necessity of Iron-Tools.</p> + +<p class='c005'>Consider, pray, how long the World was without +knowing the Use of Iron, in several Parts of it, as in +the Northern Countries and <i>America</i>, and yet they had +Houses and Cities after their Fashion. And to come +nearer Home, consider what Towns and Cities our Ancestors, +the <i>Britains</i>, had in <i>Cæsar</i>’s Time, more than two +thousand Years after the Time of <i>Cain: Com. <abbr title='fifty-one'>li.</abbr> 5. Oppidum +Britanni vacant, cum Sylvam impeditam vallo atque +fossa munierant; quo incarsionis hostium nitandæ causa, +convenire consueverunt</i>: Why might not <i>Henochia</i>, <i>Cain</i>’s +City, be such a City as this?</p> + +<p class='c005'>And as to the Ark, which he also would make a Proof +that there were Iron and Iron-Tools before the Flood, +<i>Ibid.</i> ’twas answer’d, that Scripture does not mention +Iron or Iron-Tools in building of the Ark; but only +<i>Gopher-Wood</i> and Pitch: To which re replies, <i>Def.</i> <abbr title='page'>p.</abbr> 103. +<i>If Scripture’s Silence concerning Things be a Ground of Presumption +that they were not, what then shall we think of +an oval and unmountainous Earth, an inclosed Abyss, a +paradisaical World, and the like, which the Scripture makes +no mention of?</i> I cannot easily forbear calling this an <i>injudicious</i> +Reflection, tho’ I know he hath been angry with +that Word, and makes it a <i>Brat of Passion’s</i>. But I do +assure him, I call it so coolly and calmly. When a Thing +is deduc’d by natural Arguments and Reason, the Silence +of Scripture is enough: if he can prove the <i>Motion of the +Earth</i> by natural Arguments, and that Scripture is silent +in that Point, we desire no better Proof. Now in all +those Things which he mentions, an oval and unmountainous +Earth, an inclosed Abyss, a paradisaical World, +Scripture is at least silent; and therefore ’tis natural Arguments +must determine these Cases: And this ill reasoning +he is often guilty of, in making no Distinction betwixt +Things that are, or that are not prov’d by natural +<span class='pageno' id='Page_504'>504</span>Arguments, when he appeals to the Interpretation of +Scripture.</p> + +<p class='c005'><i>Chap. <abbr title='eleven'>XI.</abbr></i> Is to prove an open Sea (such as we have +now) before the Flood: All his Exceptions were answered +before, <i>Answ. <abbr class='spell'>c.</abbr></i> 11. and I am content to stand to that +Answer, reserving only what is to be said hereafter concerning +the literal Sense of Scripture. However, he is too +lavish in some Expressions here, as when he says, (<i><abbr title='page'>p.</abbr> 115.</i>) +That <i>Adam</i> died <i>before so much as one Fish appeared in the +World:</i> And a little before he had said, <i><abbr title='page'>p.</abbr> 114.</i> <i>For Fishes, +if his Hypothesis be believed, were never upon this Earth +in Adam’s Time.</i> These Expressions, I say, cannot be justified +upon any Hypothesis: For why might not the Rivers +of that Earth have Fish in them, as well as the Rivers +of this Earth, or as our Rivers now? I’m sure the +<i>Theory</i>, or the <i>Hypothesis</i> he mentions, never said any +Thing to the contrary, but rather suppos’d the Waters +fruitful, as the Ground was. But as to an <i>open Sea</i>, whether +Side soever you take, that there was, or was not any +before the Flood; I believe, however, <i>Adam</i>, to his dying +Day, never saw either Sea or Sea-fish, nor ever exercis’d +any Dominion over either.</p> + +<p class='c005'><i><abbr title='chapter'>Chap.</abbr> <abbr title='twelve'>XII.</abbr></i> Is concerning the Rainbow, and hath no +new Argument in it, nor Reinforcement: But a Question +is moved, whether <i>as well</i> necessarily signifies <i>as much</i>. +The real Question to be consider’d here, setting aside Pedantry, +is this <i>whether</i> that Thing (Sun or Rainbow, or +any other) could have any Significancy as a Sign, which +signified no more than the bare Promise would have done +without a Sign: This is more material to be consider’d +and resolved, than whether <i>as well</i> and <i>as much</i> signify +the same.</p> + +<p class='c005'><i><abbr title='chapter'>Chap.</abbr> <abbr title='thirteen'>XIII.</abbr></i> Is concerning Paradise, and to justify or +excuse himself why he baulked all the Difficulties, and +said nothing new or instructive upon that Subject: But he +would make the Theorist inconsistent with himself in that +he had said, <i>Def. <abbr title='page'>p.</abbr> 125.</i> that <i>neither Scripture nor Reason +determine the Place of Paradise; and yet determines it by +the Judgment of Christian Fathers</i>. Where’s the Inconsistency +of this? The Theory, as a Theory, is not concerned +in a <i>Topical</i> Paradise; and says moreover that neither +Scripture, nor Reason, have determin’d the Place of +it; but if we refer our selves to the Judgment and Tradition +of the Fathers, and stand to the Majority of their +Votes, (when Scripture and Reason are silent,) they have +<span class='pageno' id='Page_505'>505</span>so far detetmin’d it, as to place it in the other Hemisphere, +rather than in this, and so exclude that shallow +Opinion of some Moderns, that would place it in <i>Mesopotamia</i>: +And to baffle that Opinion was the Design of +the Theorist, (as) this Author also seems to take notice, +<i><abbr title='page'>p.</abbr> 131.</i></p> + +<p class='c005'>After this, and an undervaluing of the Testimonies of +the Fathers, he undertakes to determine the Place of Paradise +by Scripture, and particularly that it was in <i>Mesopotamia</i>, +or some Region thereabouts. And his Argument +is this, because in the last Verse of the third Chapter +of <i>Genesis</i>, the <i>Cherubims</i> and <i>flaming Sword</i> are said to be +plac’d מקדם לגן עדן, which he says is, <i>to the East of the +Garden of Eden</i>. But the Septuagint (upon whom he +must chiefly depend for the Interpretation of the Word +מקדם in the first Place, <i><abbr title='chapter'>Chap.</abbr> <abbr title='two'>ii.</abbr> 8.</i>) read it here ἀπέναντι +τοῦ παραδεῖσου τῆς τρυφῆς; And the <i>Vulgate</i> renders it, <i>Ante +Paradisum voluptatis</i>; and according to the <i>Samaritan</i> +Pentateuch, ’tis render’d <i>ex adverso</i>. Now, what better +Authorities can he bring us for his Translation? I do not +find that he gives any, as his usual Way is, but his own +Authority. And as for the Word מקדם in the second +<i>Chapter</i> and eighth <i>Verse</i>, which is the principal Place, +’tis well known, that except the <i>Septuagint</i>, all the antient +Versions, <i>Greek</i> and <i>Latin</i>, (besides others) render it +to another Sense: And there is a like Uncertainty of +Translation in the Word עדן as we have noted elsewhere. +Lastly, the Rivers of Paradise, and the Countries +that are said to run through or encompass, are differently +understood by different Authors, without any Agreement +or certain Conclusion: But these are all beaten Subjects, +which you may find in every Treatise of Paradise, and +therefore ’tis not worth the Time to pursue them here.</p> + +<p class='c005'>Then he proceeds to the <i>Longevity of the Ante-Deluvians</i>, +which, so far as I can understand him to affirm any Thing, +he says, <i><abbr title='page'>p.</abbr> 139.</i> was not <i>general</i>; but the Lives of some +few were <i>extraordinary, lengthen’d by a special Blessing; +the Elongation being a Work of Providence, not of Nature</i>. +This is a cheap and vulgar Account, (and so are all the +Contents of this Chapter) prov’d neither by Scripture, nor +Reason, and calculated for the Humour and Capacity of +those that love their Ease more than a diligent Enquiry +after Truth. He hath indeed a bold Assertion afterwards, +that <i>Moses</i> does distinguish as much, or more, betwixt +<i>two Races of Men before the Flood</i>; the one <i>Long-Livers</i>, +<span class='pageno' id='Page_506'>506</span>and the other <i>Short-Livers</i>; as he hath distinguish’d the +Giants before the Flood, from the common Race of +Mankind. These are his Words, <i><abbr title='page'>p.</abbr> 141.</i> <i>Is not his Distinction +equally plain in both Cases?</i> Speaking of this fore-mentioned +Distinction: Or, <i>if there be any Difference, does +he not distinguish better betwixt Long-Livers, and Short-Livers, +than he does betwixt Men of gigantick and of usual +Proportion?</i> Let’s see the Truth of this; <i>Moses</i> plainly made +mention, <i><abbr title='Genesis'>Gen.</abbr> <abbr title='six'>vi.</abbr> 4.</i> of two Races of Mankind: The ordinary +Race, and those of a gigantick Race, or <i>Giants</i>. Now, +tell me where he plainly makes mention of <i>Short-Livers</i> +before the Flood: And if he no where makes mention of +<i>Short-Livers</i>, but of <i>Long-Livers</i> only, how does he distinguish +as plainly of these two Races, as he did of the other +two; for in the other he mentioned plainly and severally +both the Parts or Members of the Distinction, and here +he mentions but one, and makes no Distinction.</p> + +<p class='c005'>Then he comes to the Testimonies cited by <i>Josephus</i> +for the Longevity of the <i>Ante-Diluvians</i>, or first Inhabitants +of the Earth: And these he roundly pronounces to +be <i>utterly false</i>. This Gentleman does not seem to be +much skill’d in Antiquity, either sacred or prophane; +and yet he boldly rejects these Testimonies (as he did +those of the Fathers before) as <i>utterly false</i>, <i><abbr title='page'>p.</abbr> 142.</i> which +<i>Josephus</i> had alledged in Vindication of the History of +<i>Moses</i>. The only Reason he gives is, because these Testimonies +say, they liv’d a <i>thousand Years</i>; whereas <i>Moses</i> +does not raise them altogether so high. But the Question +was not so much concerning the precise Number of their +Years, as about the Excess of them beyond the present +Lives of Men, and a round Number in such Cases is +often taken instead of a broken Number. Besides, seeing, +according to the Account of <i>Moses</i>, the greater Part of +them liv’d above nine hundred Years, at least he should +not have said these Testimonies in <i>Josephus</i> were <i>utterly +false</i>, but false in part, or not precisely true.</p> + +<p class='c005'>Now, he comes to his Reasons against the ante-diluvian +Longevity, which have all had their Answers before, +and those we stand to. But I wonder he should think it +reasonable, <i><abbr title='page'>p.</abbr> 144, 145.</i> that Mankind throughout all +Ages, should increase in the same Proportion as in the first +Age: And, if a decuple Proportion of Increase was reasonable +at first, the same should be continued all along; +and the Product of Mankind, after sixteen hundred Years, +should be taken upon that Supposition. I should not grudge +<span class='pageno' id='Page_507'>507</span>to admit that the first Pair of Breeders might leave ten Pair; +but that every Pair of these ten should also leave ten Pair, +without any Failure: and every Pair in their Children +should again leave ten Pair; and this to be continued, without +Diminution or Interruption, for sixteen hundred Years, +is not only a hard Supposition, but utterly incredible. For +still the greater the Number was, the more Room there +would be for Accidents of all Sorts; and every Failure +towards the Beginning, and proportionably in other Parts, +would cut off Thousands in the last Product.</p> + +<p class='c005'><i><abbr title='chapter'>Chap.</abbr></i> <abbr title='fourteen'>XIV.</abbr> Is against the Dissolution of the Earth, and +the Disruption of the Abyss at the Deluge, such as the +Theory represents. Here is nothing of new Argument, +but some Strokes of railing Wit, after his Way: He had +said in his <i>Exceptions</i>, that the <i>Dissolution of the Earth was +horrid Blasphemy</i>: Now he makes it <i>reductive Blasphemy</i>, +as being <i>indirectly</i>, <i>consequentially</i>, or <i>reductively</i>, <abbr title='page'>p.</abbr> 153, +154. contrary to Scripture. By this Rule, we told him, +all Errors in Religion would be Blasphemy; and if he extend +this to Errors in Philosophy also, ’tis still more harsh +and injudicious. I wonder how he thinks the Doctrine +which he owns, about the Motion of the Earth, should +escape the Charge of <i>Blasphemy</i>; that being not only +indirectly, but directly and plainly contrary to Scripture. +We thought that Expression, <i>the Earth is dissolved</i>, being +a Scripture Expression, would thereby have been protected +from the Imputation of <i>Blasphemy</i>, and we alledged to +that Purpose, (besides <i><abbr title='Psalms'>Psal.</abbr></i> <abbr title='seventy-five'>lxxv.</abbr> 3.) <i><abbr title='Isaiah'>Isa.</abbr></i> <abbr title='twenty-four'>xxiv.</abbr> 19. <i>Amos</i> +<abbr title='nine'>ix.</abbr> 5. He would have done well to have proved +these Places in the Prophets <i>Isaiah</i> and <i>Amos</i>, to have been +<i>figurative</i> and <i>tropological</i>, as he calls it; for we take them +both to relate to the Dissolution of the Earth, which literally +came to pass at the Deluge: And he not having proved +the contrary, we are in Hopes still that the <i>Dissolution +of the Earth</i> may not be <i>horrid Blasphemy</i>, nor of <i>blasphemous +Importance</i>.</p> + +<p class='c005'>Then having quarrell’d with the Guard of Angels, which +the <i>Theorist</i> had assign’d for the Preservation of the Ark, +in the Time of the Deluge, he falls next into his Blunder, +that the <i>Equator</i> and <i>Ecliptick</i> of the Earth were interchang’d, +when the Situation of the Earth was chang’d. +This Error in the Earth is <i>Cousin-German</i> to his former +Error in the Heavens, <i>viz.</i> that the Earth chang’d its +Tract about the Sun, and leap’d out of the <i>Equator</i> into +the <i>Ecliptick</i>, when it chang’d its Situation. The Truth +<span class='pageno' id='Page_508'>508</span>is, this <i>Copernican System</i> seems to lie cross in his Imagination: +I think he would do better to let it alone. However, +tho’ at other Times he is generally verbose and long-winded, +he hath the Sense to pass this by in a few Words; +laying the Blame upon certain <i>Parentheses</i> or <i>Semicircles</i>, +whose Innocency not withstanding we have fully clear’d, +and shew’d the Poison to be spread throughout the whole +Paragraph, which is too great to be made an <i>Erratum +Typographicum</i>.</p> + +<p class='c005'>Then after, <i><abbr title='page'>p.</abbr> 160, 161.</i> <i>Hermus, Caister, Menander +and Caius; Nile and its Mud, Piscenius Niger, who contended +with Septimus Severus for the Empire, and reprimanded +his Soldiers for hankering after Wine; Du Val, an +ingenious French Writer, and Cleopatra and her admired +Anthony</i>: He concludes, that the Waters of the Deluge +raged amongst the Fragments, with <i>lasting</i>, <i>incessant</i>, and +<i>unimaginable Turbulence</i>.</p> + +<p class='c005'>And so he comes to an Argument against the Dissolution +of the Earth, <i><abbr title='page'>p.</abbr> 162.</i> That, <i>all the Buildings erected +before the Flood, would have been shaken down at that Time, +or else overwhelmed</i>. He instanc’d in his <i>Exceptions</i> in +<i>Seth’s Pillars; Henochia, Cain’s City; and Joppa</i>: These +he suppos’d such Buildings as were made before, and +stood after the Flood. But now, <i>Seth</i>’s Pillars and <i>Henochia</i> +being dismiss’d, he insists upon <i>Joppa</i> only, and says, +this must have consisted of <i>such Materials, as could never +be prepared, formed and set up, without Iron-Tools</i>. Tho’ +I do not much believe that <i>Joppa</i> was an ante-diluvian +Town, yet whatever they had in <i>Cain</i>’s Time, they might, +before the Deluge, have Mortar and Brick, which, as they +are the first stony Materials, that we read of, for Building; +so the Ruins of them might stand after the Deluge. +And that they had no other Materials is the more probable, +because after the Flood, at the Building of <i>Babel</i>, +<i>Moses</i> plainly intimates that they had no other Materials +than those. For the Text says, <i><abbr title='Genesis'>Gen.</abbr></i> <abbr title='eleven'>xi.</abbr> 3. <i>They said one +to another, Go to, let us make Brick and burn them thoroughly; +and they made Brick for Stone, and Slime had they for +Mortar.</i> But now this Argument, methinks, may be retorted +upon the Exceptor with Advantage: For, if there +were no Dissolutions, Concussions, or Absorptions, at +the Deluge, instead of the Ruins of <i>Joppa</i>, methinks we +might have had the Ruins of an hundred ante-diluvian +Cities; especially, if, according to his Hypothesis, they +had good Stone, and good Iron, and all other Materials, +<span class='pageno' id='Page_509'>509</span>fit for strong and lasting Building: And, which is also to +be consider’d, that it was but a fifteen-cubit Deluge; so +that Towns built upon Eminences or high Lands, would +be in little Danger of being ruin’d, much less of being +abolish’d.</p> + +<p class='c005'>His last Argument, (<i><abbr title='page'>p.</abbr> 163.</i>) proves, if it prove any +Thing, that God’s Promise, that <i>the World</i> should not be +<i>drown’d</i> again, was a <i>vain and trifling Thing</i> to us, who +know it must be burn’d: And consequently, if <i>Noah</i> understood +the Conflagration of the World, he makes it a +<i>vain and trifling Thing</i> to <i>Noah</i> also. If the Exceptor delight +in such Conclusions, let him enjoy them, but they +are not at all to the Mind of the Theorist.</p> + +<p class='c005'><i>Chapter</i> <abbr title='fifteen'>XV.</abbr> Now we come to his new Hypothesis of +a <i>fifteen-cubit Deluge</i>; and what Shifts he hath made to +destroy the World with such a diminutive Flood, we +have noted before: First, by raising his Water-Mark, and +making it uncertain: Then by converting the Deluge, in +a great Measure into a <i>Famine</i>: And, Lastly, by destroying +Mankind and other Animals, with <i>evil Angels</i>. We +shall now take notice of some other Incongruities in his +Hypothesis. When he made <i>Moses</i>’s Deluge but <i>fifteen +Cubits deep</i>, we said that was an <i>unmerciful Paradox</i>, and +ask’d whether he would have it receiv’d as a <i>Postulatum</i>, +or as a <i>Conclusion</i>. All he answers to this, is, that the +same Question may be ask’d concerning several Parts of +the Theory; <i><abbr title='page'>p.</abbr> 166.</i> Particularly, that the primitive Earth +had no <i>open Sea</i>. Whether is that, says he, to be receiv’d +as a <i>Postulatum</i>, or as a <i>Conclusion</i>? The Answer is ready, +as a <i>Conclusion</i>, deduced from Premisses, and a Series of +antecedent Reasons. Now, can he make this Answer +for his fifteen-cubit Deluge? Must not that still be a +<i>Postulatum</i>, and an unmerciful one? As to the Theory, +there is but one <i>Postulatum</i> in all, <i>viz.</i> that the <i>Earth rise +from a Chaos</i>. All the other Propositions are deduc’d from +Premisses, and that one <i>Postulatum</i> also is prov’d by +Scripture and Antiquity. We had noted further in the +Answer, that the Author had said in his Exceptions, that +he would not defend his Hypotheses as <i>true</i> and <i>real</i>; and +we demanded thereupon, <i>Why</i> then did he trouble himself +or the World with what he did not think <i>true</i> and +<i>real</i>? To this he replies, <i>Many have written ingenious and +useful Things, which they never believ’d to be true and +real</i>. Romances suppose, and poetical Fictions: Will you +have your fifteen-cubit Deluge pass for such? But then +<span class='pageno' id='Page_510'>510</span>the Mischief is, where there is neither Truth of Fact, +nor Ingenuity of Invention, such a Composition will +hardly pass for a Romance, or a good Fiction. But there +is still a greater Difficulty behind. The Exceptor hath unhappily +said, <i>Exc. <abbr title='page'>p.</abbr> 302. Our Supposition stands supported +by Divine Authority, as being founded upon Scripture; +which tells us as plainly as it can speak, that the Waters prevailed +but fifteen Cubits upon the Earth</i>. Upon which +Words the Answerer made this Remark, <i>Ans. <abbr title='page'>p.</abbr> 67. If +his Hypothesis be founded upon Scripture, and upon Scripture +as plainly as it can speak, why will he not defend it as +TRUE and REAL? For to be supported by Scripture, and +by plain Scripture, is as much as we can alledge for the +Articles of our Faith</i>. To this he replies now, <i>Def. <abbr title='page'>p.</abbr> 168.</i> +that he <i>begg’d Allowance at first, to make bold with Scripture +a little</i>: This is a bold Excuse, and he especially, one +would think, should take heed how he makes bold with +Scripture, lest, according to his own Notion, he fall into +<i>Blasphemy</i>, or something of <i>blasphemous Importance, +indirectly, consequentially,</i> or <i>reductively</i>, at least: However, +this Excuse, if it was a good one, would take no +Place here; for to understand and apply Scripture, in that +Sense that it speaks <i>as plainly as it can speak</i>, is not to +make bold with it, but modestly to follow its Dictates +and plain Sense.</p> + +<p class='c005'>He feels this Load to lie heavy upon him, and struggles +again to shake it off with a Distinction. When he +said his fifteen-cubit Deluge was <i>supported by Divine Authority</i>, +&c. this, he says, <i>ibid.</i> was spoken <i>by him, in an +hypothetick or suppositious Way, and that it cannot possibly +be understood otherwise by Men of Sense</i>. Here are two +hard Words: Let us first understand what they signify, and +then we shall better judge how Men of Sense would understand +his Words. His <i>hypothetick</i> or <i>suppositious Way</i>, +so far as I understand it, is the same Thing as by <i>way of +Supposition</i>: Then his Meaning is, he <i>supposes</i> his fifteen-cubit +Deluge is <i>supported by Divine Authority</i>; and he +<i>supposes</i> it is <i>founded upon Scripture, as plainly as it can +speak</i>: But this is to suppose the Question, and no Man of +Sense would make or grant such a Supposition; so that I +do not see what he gains by this <i>hypothetick</i> and <i>suppositious +Way</i>. But to draw him out of this Mist of Words, either +he affirms this, that his <i>Hypothesis is supported by Divine +Authority, and founded upon Scripture as plainly as it +<span class='pageno' id='Page_511'>511</span>can speak</i>, or he denies it, or he doubts of it: If he affirm +it, then all his Excuses and Diminutions are to no purpose, +he must stand to his Cause, and shew us those plain +Texts of Scripture; if he deny it, he gives up his Cause, +and all that Divine Authority he pretended to; if he +doubt of it, then he should have express’d himself doubtfully: +As, <i>Scripture may admit of that Sense, or may be +thought to intimate such a thing</i>, but he says with a Plerophory, +<i>Scripture speaks it as plainly as it can speak</i>: And +to mend the Matter, he unluckily subjoins in the following +Words, <i><abbr title='page'>p.</abbr></i> 168, 169. <i>Yea, tho’ it was spoken never so +positively, it was but to set forth REI PERSONAM: +To make a more full and lively Representation of the supposed +thing.</i> He does well to tell us what he means by +<i>Rei Personam</i>; for otherwise no Man of Sense, as his +Phrase is, would ever have made that Translation of those +Words. But the Truth is, he is so perfectly at a Loss +how to bring himself off, as to this Particular, that in +his Confusion, he neither makes good Sense nor good +<i>Latin</i>.</p> + +<p class='c005'>Now he comes to another Inconsistency which was +charg’d upon him by the <i>Answerer</i>: Namely, that he rejects +the <i>Church Hypothesis</i> concerning the Deluge, and +yet had said before, <i><abbr title='Exceptions'>Exc.</abbr></i> <i><abbr title='page'>p.</abbr></i> 300. <i>I cannot believe (which +I cannot well endure to speak) that the Church hath ever +gone on in an irrational Way of explaining the Deluge</i>: +That he does reject this Church Hypothesis, was plainly +made out from his own Words, because he rejects the +<i>common Hypothesis</i>; (<i>see the Citation in the Answer</i>, <i><abbr title='page'>p.</abbr></i> 68.) +the <i>general standing Hypothesis</i>; the <i>usual Hypothesis</i>; the +<i>usual Sense they put upon Sacred Story</i>, &c. These Citations +he does not think fit to take Notice of in his Reply; +but puts all upon this general Issue, which the <i>Answerer</i> +concludes with: <i>The Church Way of explaining the Deluge, +is either rational or irrational: If he say it is rational, +why does he desert it, and invent a new one: And +if he say it is irrational, then that dreadful thing, which +he cannot well endure to speak, that the Church of God +hath ever gone on in an irrational Way of explaining the +Deluge, falls flat upon himself.</i> Let’s hear his Answer to +this Dilemma. <i>Def.</i> <abbr title='page'>p.</abbr> 170. <i>We say</i>, says he, <i>that the Church +Way of explaining the Deluge</i>, (by creating and annihilating +Waters for the Nonce) <i>is very rational</i>. Then say I still, +why do you desert it, or why do you trouble us with a +new one? Either his Hypothesis is more rational than +<span class='pageno' id='Page_512'>512</span>the Church Hypothesis, or less rational: If less rational, +why does he take us off from a better, to amuse +us with a worse? But if he say, his Hypothesis is more +rational than that of the Church: Then Woe be to +him, in his own Words, <i><abbr title='page'>p.</abbr></i> 171. that so <i>black a Blemish +should be fasten’d upon the wisest and noblest Society in the +World</i>, as to make himself more wise than they, and his +Hypothesis more rational than theirs. The Truth is, +this Gentleman hath a mind to appear a <i>Virtuoso</i>, for the +new Philosophy, and the <i>Copernican</i> System; and yet +would be a Zealot for Orthodoxy, and the Church-Way +of explaining Things: Which two Designs do not well +agree, as to the natural World; and betwixt two Stools +he falls to the Ground, and proves neither good Churchman, +nor good Philosopher.</p> + +<p class='c005'>But he will not still be convinc’d that he deserts the +Church Hypothesis, and continues to deny the Desertion +in these Words. <i>Ibid.</i> <i>We say we do not desert or reject +the Church-Way of explaining the Deluge.</i> Now, to discover +whether these Words are true or false; let us observe, +<i>First</i>, What he acknowledges to have said against +the Church Hypothesis: <i>Secondly</i>, What he hath said more +than what he acknowledges here. He acknowledges, that +he said, the Church Hypothesis <i>might be disgustful to the +best and soundest philosophick Judgments</i>; and this is no +good Character. Yet this is not all, for he hath fairly +dropp’d a principal Word in his Sentence, namely, <i>justly</i>, +<i><abbr title='Exceptions'>Exc.</abbr></i> <abbr title='page'>p.</abbr> 312. His Words in his <i>Exceptions</i>, were these, +<i>such Inventions</i> (which he applies to the Church Hypothesis) +<i>as have been, and JUSTLY may be disgustful, not +only to nice and squeamish, but to the best and soundest +philosophick Judgments</i>. Now judge, whether he cited this +Sentence before, truly and fairly, and whether in these +Words, truly cited, he does not disparage the Church +Hypothesis, and justify those that are disgusted at it.</p> + +<p class='c005'>He farthermore acknowledges, that the usual Ways of +explaining the Deluge <i>seem unreasonable to some, and unintelligible +to others, and unsatisfactory to the most</i>: But, it +seems, he will neither be of these, <i>some</i>, <i>others</i>, or <i>most</i>. +Lastly, He acknowledges that he said, <i>Def.</i> <abbr title='page'>p.</abbr> 171. <i>The +ordinary Supposition, that the Mountains were covered with +Waters in the Deluge, brings on a Necessity of setting up a +new Hypothesis for explaining the Flood.</i> If so, what was +this <i>ordinary Supposition</i>? was it not the Supposition of the +Church? And was that such, as made it necessary to set +<span class='pageno' id='Page_513'>513</span>up a new Hypothesis for explaining the Flood? then the +old Hypothesis was insufficient or irrational.</p> + +<p class='c005'>Thus much he acknowledges; but he omits what we +noted before, his rejecting or disapproving the <i>common +Hypothesis</i>, the <i>general standing Hypothesis</i>, the <i>usual Sense +they put upon the Sacred Story</i>, &c. And do not all these +Phrases denote the Church Hypothesis? He farther omits, +that he confess’d, (<i>Excep.</i> <i><abbr title='page'>p.</abbr></i> 325.) <i>he had expounded a +Text or two of Scripture about the Deluge, so as none ever +did; and, deserting the common receiv’d Sense, puts an unusual +Gloss upon them</i>. And is not that <i>common receiv’d +Sense</i> the Sense of the Church, and his <i>unusual Gloss</i> contrary +to it? Lastly, he says, by his Hypothesis, we need not +fly to a <i>new Creation of Waters</i>, and gives his Reasons at +large against that Opinion; which you may see, <i>Except.</i> +<i><abbr title='page'>p.</abbr></i> 313. Now, those Reasons he thought either to be <i>good</i> +Reasons or <i>bad</i> Reasons; if <i>bad</i>, why did he set them +down, or why did he not confuse them? If good, they +stand good against the Hypothesis of the Church; for he +makes that <i>new Creation</i> and <i>Annihilation</i> of Waters at +the Deluge to be the Hypothesis of the Church, <i>Def.</i> <i><abbr title='page'>p.</abbr></i> 170. +I fear I have spent too much Time in shewing him utterly +inconsistent with himself in this Particular. And I wonder +he should be so sollicitous to justify the Hypothesis +of the Church in this Point, seeing he openly dissents from +it in a greater; I mean in that of the <i>System of the World</i>. +Hear his Words, if you please, to this Purpose, <i>Def.</i> <i><abbr title='page'>p.</abbr></i> 136. +<i>And what does the famous</i> Aristotelian <i>Hypothesis seem to be +now, but a Mass of Errors; where such a System was contriv’d +for the Heavens, and such a Situation assign’d to the +Earth, as neither Reason can approve, nor Nature allow. +Yet so prosperous and prevailing was this Hypothesis, that it +was generally receiv’d, and successfully propagated for many +Ages.</i> This prosperous prevailing Error, or Mass of Errors, +was it not espoused and supported by the Church? +And to break from the Church in greater Points, and +scruple it in less, is not this to strain at Gnats, and swallow +Camels?</p> + +<p class='c005'>So much for his Inconsistency with himself: The rest +of this Chapter in the <i>Answer</i>, shews his Inconsistency +with <i>Moses</i>, both as to the Waters covering the Tops of +the Mountains, which <i>Moses</i> affirms, and the Exceptor +denies; and as to the Decrease of the Deluge, which +<i>Moses</i> makes to be by the Waters retiring into their +Chanels, after frequent Reciprocations, <i>going</i> and <i>coming</i>. +<span class='pageno' id='Page_514'>514</span>But the Exceptor says, the Sun suck’d up the Waters from +the Earth, just as he had before suck’d the Mountains out +of the Earth: These Things are so groundless, or so gross, +that it would be tedious to insist longer upon them. And +whereas it is not reasonable to expect that any others +should be idle enough, as we must be, to collate three or +four Tracts, to discern where the Advantage lies in these +small Altercations; I desire only, if they be so dispos’d, +that they would collate the <i>Exceptions</i>, <i>Answer</i>, and <i>Defence</i> +in this one Chapter, which is our Author’s Master-Piece: +And from this I am willing they should take their +Measures, and make a Judgment of his good or bad Success +in other Parts.</p> + +<p class='c005'>What Shifts he hath us’d to make his <i>fifteen-cubit Deluge</i> +sufficient to destroy all Mankind, and all Animals, +we have noted before; and here it is (<i><abbr title='page'>p.</abbr></i> 181, 182.) that +he reduces them to <i>Famine</i>. And after that he comes +to a long Excursion of seven or eight Pages, about the +Imperfection of <i>Shipping</i> after the Flood, <i>Def.</i> <i><abbr title='page'>p.</abbr></i> 183, +185, <i>&c.</i> a good Argument for the Theorist, that they +had not an open Sea, Iron-Tools, and Materials for Shipping +before the Flood: For what should make them so +inexpert in Navigation for many Years and Ages after +the Flood, if they had the Practice and Experience of it +before the Flood: And what could hinder their having +that Practice and Experience, if they had an open Sea, +and all Iron and other Materials, for that Use and +Purpose?</p> + +<p class='c005'>Lastly, he comes to his Notion of the <i>great Deep</i>, or +<i>Tehom-Rabbah</i>, <i>Def.</i> <i><abbr title='page'>p.</abbr></i> 191. which he had made before, +in express Words, to be the Holes and Caverns in the +Rocks; I say, in express Words, such as these, <i><abbr title='Exceptions'>Exc.</abbr></i> +<i><abbr title='page'>p.</abbr></i> 312. <i>Now supposing that the Caverns in the Mountains +were this great Deep</i>, speaking of <i>Moses’s great Deep</i>, +according to this new Hypothesis. He says farther, (<i><abbr title='page'>p.</abbr></i> 105.) +<i>In case it be urg’d, that Caverns, especially Caverns so high +situate, cannot properly he called the great Deep.</i> Where +you see his own Objection supposes that he made those +Caverns the <i>great Deep</i>. And in the same Page, speaking +of the Psalmist’s <i>great Deeps</i>, (in his own Sense of making +them Holes in Rocks,) and <i>Moses</i>’s <i>great Deep</i>, he +says, <i>the same Thing might be meant by both</i>. By all these +Expressions one would think it plain, that by his <i>great Deep</i> +he meant his <i>Caverns</i> in Rocks; yet now, upon Objections +urged against it, he seems desirous to fly off from that +<span class='pageno' id='Page_515'>515</span>Notion, but does not yet tell us plainly what must be +meant by <i>Moses</i>’s <i>great Deep</i>: If he, upon second Thoughts, +would have the Sea to be understood by it, why does he +not answer the Objections that are made by the Theorist +against that Interpretation? <i>Engl. Theor.</i> <abbr title='page'>p.</abbr> 110, <i>&c.</i> +Nay, why does he not answer what he himself had objected +before (<i>Except.</i> <abbr title='page'>p.</abbr> 310.) against that Supposition? +He seems to unsay now, what he said before, and yet +substitutes nothing in the Place of it, to be understood by +<i>Moses’s Tehom. Rabbah</i>.</p> + +<p class='c005'><i><abbr title='chapter'>Chap.</abbr></i> <abbr title='sixteen'>XVI.</abbr> is a few Words concerning these Expressions +of <i>shutting the Windows of Heaven</i>, and the <i>Fountains +of the Abyss</i>, after the Deluge: And these were both +shut alike, and both of them no less than the <i>Caverns</i> in +the Mountains.</p> + +<p class='c005'><i><abbr title='chapter'>Chap.</abbr></i> <abbr title='seventeen'>XVII.</abbr> hath nothing of Argumentation or Philosophy, +but runs on in a popular declamatory Way, and +(if I may use that forbidden Word) injudicious. All +amounts to this, <i>whether</i> we may not go contrary to the +Letter of Scripture, in natural Things, when that goes contrary +to plain Reason. This we affirm, and this every one +must affirm, that believes the <i>Motion of the Earth</i>, as our +Virtuoso pretends to do: Then he concludes all with an +harmonious Close, that he follows the great Example of +a Reverend Prelate, <i>Def.</i> <abbr title='page'>p.</abbr> 215. and <i>militates under that +Episcopal Banner</i>. I am willing to believe that he wrote at +first, in hopes to curry Favour with certain Persons, by +his great Zeal for Orthodoxy; but he hath made such an +Hotch-potch of new Philosophy and Divinity, that I believe +it will scarce please the Party he would cajole; nor +so much as his Reverend Patron. I was so civil to him in +the Answer, as to make him a Saint in comparison of +the former Animadverter; but, by the Stile and Spirit of +this last Pamphlet, he hath forfeited with me all his Saint-ship, +both absolute and comparative.</p> + +<p class='c005'>Thus much for his Chapters; and as to his Reflections +upon the <i>Review of the Theory</i>, they are so superficial and +inconsiderable, that I believe he never expected that they +should be regarded: I wonder however, that he should decline +an Examination of the second Part of the <i>Theory</i>: +It cannot be for want of good Will to confute it; he hath +shewn that to the Height, whatsoever his Power was: +Neither can it be for want of Difference or Disagreement +in Opinion, as to the Contents of this latter Part; for he +hath reckon’d the <i>Millennium</i> amongst the Errors of the +<span class='pageno' id='Page_516'>516</span>antient <i>Fathers</i>, (<i>Def.</i> <abbr title='page'>p.</abbr> 136) and the <i>Renovation of the +World</i> he makes <i>Allegorical</i>, (<abbr title='page'>p.</abbr> 214, <i>&c.</i>) It must therefore +be for want of some third Thing, which he best +knows.</p> + +<p class='c005'>But before we conclude, Sir, we must remember that +we promised to speak apart to two Things, which are +often objected to the Theorist by this Writer, and to little +Purpose; namely, his flying to <i>extraordinary Providence</i>, +and his flying from the <i>literal Sense</i> of Scripture. As to +extraordinary Providence, is the Theorist alone debarr’d +from recourse to it, or would he have all Men debarr’d, +as well as the Theorist? If so, why doth he use it so +much himself? And if it be allow’d to others, there is no +Reason it should be deny’d the Theorist, unless he have +disown’d it, and so debarr’d himself that common Privilege: +But the contrary is manifest, in a multitude of Places, +both of the first and second Part of the <i>Theory</i>, Eng. Theor. +<i><abbr title='page'>p.</abbr></i> 144, <i>&c.</i> For, besides a Discourse on Purpose upon +that Subject, in the eighth <i>Chapter</i> of the first Book, +in the last Chapter, and last Words of the same Book +(<i>Latin</i>) he does openly avow, both Providence (Natural +and Moral) and Miracles; in these Words, <i>Denique +cum certissimum sit à divina Providentia pendere res omnes, +cujuscunque ordinis, & ab eâdem vera miracula edita +esse</i>, &c. And as to the second Part of the <i>Theory</i>, +the Ministry of Angels is there acknowledg’d frequently, +both as to natural and moral Administrations. From all +which Instances it is manifest, that the Theorist did not +debar himself, by denying either <i>Miracles</i>, <i>angelical Ministry</i>, +or <i>extraordinary Providence</i>: But, if the Exceptor +be so injudicious (pardon me that bold Word) as to confound +all extraordinary Providence with the <i>Acts of Omnipotency</i>, +he must blame himself for that, not the Theorist. +The <i>Creation</i> and <i>Annihilation</i> of Waters is an Act of +pure Omnipotency: This the Theorist did not admit of +at the Deluge; and if this be his Fault, as it is frequently +objected to him, (<i>Def.</i> <abbr title='page'>p.</abbr> 9, 66, 170, <i>&c.</i>) he perseveres +in it still, and in the Reasons he gave for his Opinion, which +are no where confuted: <i>Eng. Theor.</i> <abbr title='page'>p.</abbr> 25, 26. But as +for Acts of angelical Power, he does every where acknowledge +them in the great Revolutions, even of the natural +World: <i>Theor. Lat.</i> <abbr title='page'>p.</abbr> 73. <i>Engl.</i> <abbr title='page'>p.</abbr> 146, 147. If the Exceptor +would make the Divine Omnipotency as cheap as +the Ministry of Angels, and have recourse as freely and +as frequently to that, as to this; if he would make all +<span class='pageno' id='Page_517'>517</span>extraordinary Providence the same, and all Miracles, and +set all at the Pitch of infinite Power, this may be an Effect +of his Ignorance or Inadvertency, but is no way imputable +to the Theorist.</p> + +<p class='c005'>In the next Place it may be observ’d, that the Theorist +hath no where asserted, that <i>Moses</i>’s <i>Cosmopœia</i> (which +does not proceed according to ordinary Providence) is to +be literally understood; and therefore what is urg’d against +him from the Letter of that <i>Cosmopœia</i>, is improperly urg’d +and without Ground. There are as good Reasons, and +better Authorities, that <i>Moses</i>’s <i>six Days Creation</i> should +not be literally understood, than there are, why those Texts +of Scripture that speak about the <i>Motion of the Sun</i>, should +not be literally understood: And as to the Theorist, he +had often intimated his Sense of that <i>Cosmopœia</i>, that it +was express’d <i>more humano, & ad captum populi</i>, as appears +in several Passages in the <i>Latin</i> Theory: Speaking of the +<i>Mosaical Cosmogonia</i>, he hath these Words, <i>Theor.</i> <i>lib.</i> 2. +<i><abbr class='spell'>c.</abbr></i> 8. <i>Constat hæc Cosmopœia duabus parcibus quarum prima, +massas generales atque rerum inconditarum statum exbibet; +seqniturque eadem principia, & eundem ordinem, +quem Antiqui usque retinuerunt. Atque in hoc nobiscium conveniunt +omnes fere interpretes Christiani; nempe</i>, Tohu +Bohu <i>Mosaicum idem esse ac Chaos Antiquorum</i>. <i>Tenebras +Mosaicas</i>, &c. <i>bucusque convenit Mosi cum anfiquis Philosophis,——methodium +autem illam Philosophicam hic abrumpit, +aliamque orditur, bumanam, aut, si mavis, Theologicam; +quo, motibus Chaos, secundum leges natura, & +divini amoris actionem, plane neglectis, & successivis ipsius +mutationibus in varias regiones, & elementa: His inquam +posthabitis, popularem narrationem de ortu rerum hoc modo +instituit: Res omnes visibiles in sex classes</i>, &c. This is a +plain Indication how the Theorist understood that <i>Cosmopœia</i>: +And accordingly in the <i>English Theory</i> the Author +says, <i><abbr title='page'>p.</abbr></i>402. &c. <i>I have not mention’d</i> Moses<i>’s</i> Cosmopœia, +<i>because I thought it deliver’d by him as a Law-giver, +not as a Philosopher; which I intend to shew at large in +another Treatise, not thinking that Discussion proper for the +vulgar Tongue</i>. The Exceptor was also minded of this +in the Answer, <i><abbr title='page'>p.</abbr></i> 66. Now, ’tis much that he, who hath +search’d all the Corners, both of the <i>English</i> and <i>Latin</i> +Theory, to pick Quarrels, should never observe such obvious +Passages as these, but still make Objections from +the Letter of the <i>Mosaical Cosmopœia</i>, which affect the +Theorist no more than those Places of Scripture that +<span class='pageno' id='Page_518'>518</span>speak of the Motion of the Sun, or the Pillars of the +Earth.</p> + +<p class='c005'>In the last Place, the Theorist distinguish’d two Methods +for explaining the natural World, that of an <i>ordinary</i>, +and that of an <i>extraordinary Providence</i>: And those +that take the second Way, he said, might dispatch their +Task as soon as they pleas’d, if they engag’d Omnipotency +in the Work. But the other Method would require +Time, it must proceed by distinct Steps, and leisurely Motions, +such as Nature can admit; and, in that Respect, it +might not suit with the busy Lives, or impatient Studies +of most Men, whom he left notwithstanding to their Liberty, +to take what Method they pleas’d, provided they +were not troublesome in forcing their hasty Thoughts +upon all others. Thus the Theorist hath express’d himself +at the End of the first Book, <i><abbr class='spell'>c.</abbr></i> 12. <i>Interea cum non +omnes a natura ita compositi simus, ut Philosophia studiis +delectemur: Neque etiam liceat multis, propter occupationes +vitæ, iisdem vacare, quibus per ingenium licuisset; iis jure +permittendum est, compendiario sapere, & relictis viis naturæ +& causarum secundarum, quæ sæpe longiusculæ sunt, +per cansas superiores philosophari; idque potissimum, cum ex +piis affectivus hoc quandoque fieri possit; quibus, vel male +fundatis, aliquid dandum esse existimo, modo non sint turbulenti.</i> +Thus the Theorist, you see, sets two Ways before +them; and ’tis indifferent to him whether they take, if they +will go on their Way peaceably. And he does now, moreover, +particularly declare, That he hath no Ambition, either +to make the <i>Exceptor</i>, or any other of the same Dispositions +of Will, and the same Elevation of Understanding, +Proselytes to his Theory.</p> + +<p class='c005'>Thus much for <i>Providence</i>: As to the <i>literal Sense</i> of +Scripture, I find, if what was noted before in the <i>Answer</i>, +<i><abbr title='page'>p.</abbr></i> 82, 83, <i>&c.</i> had been duly consider’d, there would be +little need of Additions upon that Subject. The Matter +was stated freely and distinctly, and the Remarks or Reflections +which the Exceptor hath made in his <i>Defence</i> +upon this Doctrine, are both shallow and partial. I say +<i>partial</i>, in perverting the Sense, and separating such Things +as manifestly depend upon one another. Thus the Exceptor +falls upon that Expression in the <i>Answer</i>, <i>Def.</i> <i><abbr title='page'>p.</abbr></i> 202. +<i>Let us remember that this contradicting Scripture, here pretended, +is only in natural Things</i>, where he should have +added the other Part of the Sentence, <i>and also observe how +for the Exceptor himself, in such Things, hath contradicted +<span class='pageno' id='Page_519'>519</span>Scripture</i>. Here he makes an odious Declamation, as if +the Answerer had confess’d that he <i>contradicted Scripture +in natural Things</i>; whereas the Words are contradicting +Scripture, <i>here pretended</i>; and ’tis plain by all the Discourse, +that ’tis the literal Sense of Scripture that is here +spoken of, which the Exceptor is also said to contradict. +Such an unmanly Captiousness shews the Temper and +Measure of that Spirit, which, rather than say nothing, will +misrepresent the plain Sense of an Author. In like manner, +when he comes to those Words in the Answer, +The Case therefore is this, whether <i>to go contrary to the +Letter of Scripture in Things that relate to the natural World, +be destroying the Foundation of Religion, affronting Scripture, +and blaspheming the Holy Ghost. Def. <abbr title='page'>p.</abbr></i> 206. He says, +This is not to state the Case truly, for it is not, says he, +<i>going contrary to the Letter of Scripture that draws such +evil Consequences after it, but going contrary to the Letter +of Scripture, where it is understood</i>: And <i>this the Theorist +does</i>, he says, and the <i>Exceptor does not</i>. But who says +so besides himself? This is fairly to beg the Question; +and can he suppose the Theorist so easy as to grant this +without Proof? It must be the Subject Matter that determines, +what is, and what is not, to be literally understood. +However, he goes on, begging still the Question +in his own behalf, and says, Those Texts of Scripture, +that speak of the Motion and Course of the Sun, are not +to be understood literally. But why not? Because the literal +Sense is not to his Mind? Of four Texts of Scripture +which the Theorist alledg’d against him, for the Motion +of the Sun, he answers but one, and that very superficially, +to say no worse. ’Tis <i><abbr title='Psalms'>Psal.</abbr></i> <abbr title='nineteen'>xix.</abbr> where the +Sun at his rising is said to be as a <i>Bridegroom coming out +of his Chamber, and to rejoice as a strong Man to run his +Race: And his going forth is from the end of the Heaven, +and his Circuit to the end of it</i>, <abbr title='page'>p.</abbr> 207. which he answers +with this vain Flourish: <i>Then the Sun must be a Man, and +must be upon his Marriage, and must be dress’d in fine +Clothes, as a Bridegroom is: Then he must come out of a +Chamber, and must give no more Light, and cast no more +Heat, than a Bridegroom does</i>, &c. If a Man should ridicule +at this rate, the Discourse of our Saviour concerning +<i>Lazarus</i> in <i>Abraham</i>’s Bosom, and <i>Dives</i> in Hell, +with a great Gulph betwixt them, yet talking audibly to +one another; <i><abbr title='Luke'>Luk.</abbr></i> <abbr title='sixteen'>xvi.</abbr> and that <i>Lazarus</i> should be sent +so far, as from Heaven to Hell, only to <i>dip the Tip of +<span class='pageno' id='Page_520'>520</span>his Finger in Water</i>, and cool <i>Dives</i>’s Tongue. He that +should go about thus to expose our Saviour’s Parable, +would have a thankless Office, and effect nothing: For +the Substance of it would stand good still; namely, that +Mens Souls live after Death, and that good Souls are in +a State of Ease and Comfort, and bad Souls in a State of +Misery. In like manner, his ridiculing some Circumstances +in the Comparison made by the Psalmist, does not at +all destroy the Substance of that Discourse; namely, that +the Sun moves in the Firmament, with great Swiftness +and Lustre, and hath the Circuit of its Motion round +the Earth. This is the Substance of what the Psalmist declares, +and the rest is but a Similitude, which need not +be literally just in all Particulars.</p> + +<p class='c005'>After this, he would fain persuade the Theorist, that he +hath excused the Exceptor for his receding from the literal +Sense, as to the Motion of the Earth; <i>Def.</i> <abbr title='page'>p.</abbr> 208. Because +he hath granted, that in certain Cases, we may and +must recede from the literal Sense. But where, pray, hath +he granted, that the Motion of the Earth was one of +those Cases? Yet suppose it be so, may not the Theorist +then enjoy this Privilege of receding from the literal +Sense upon occasion, as well as the Exceptor? If he will +give, as well as take this Liberty, let us mutually enjoy +it; but he can have no Pretence to deny it to others, and +take it himself. It uses to be a Rule in Writing, that a +Man must not <i>stultum fingere Lectorem</i>. You must suppose +your Reader to have common Sense. But he that accuses +another of <i>Blasphemy</i> for receding from the literal +Sense of Scripture in natural Things, and does himself +at the same Time, recede from the literal Sense of Scripture, +in natural Things; one would think, <i>quo ad hoc</i>, either +had not, or would not exercise common Sense, in a +literal Way.</p> + +<p class='c005'>Lastly, he comes to the common known Rule, assign’d +to direct us, when every one ought to follow, or +leave the literal Sense; which is, <i><abbr title='page'>p.</abbr> 215. not to leave the +literal Sense, when the Subject Matter will bear it, without +Absurdity or Incongruity</i>. This he repeats in the next Page +thus. The Rule is, <i>when no kind of Absurdities or Incongruities +accrue to any Texts, from the literal Sense</i>. If this +be <i>his</i> Rule, to what Text does there accrue any Absurdity +or Incongruity, by supposing the Sun to move? For +Scripture always speaks upon that Supposition, and not +one Word for the Motion of the Earth. Thus he states +<span class='pageno' id='Page_521'>521</span>the Rule; but the <i>Answerer</i> supposed, that the Absurdity +or Incongruity might arise from the <i>Subject Matter</i>. And +accordingly he still maintains, that there are as just Reasons, +(from the Subject Matter,) and better Authorities, for +receding from the literal Sense in the Narrative of the +six Days Creation, than in those Texts of Scripture, that +speak of the Motions and Course of the Sun: And to affirm +the <i>Earth to be mov’d</i>, is as much <i>Blasphemy</i>, and +more contrary to Scripture, than to affirm it to have been +<i>dissolv’d</i>, as the Theorist hath done.</p> + +<p class='c005'>Sir, I beg your Excuse for this long letter, and leave +it to you to judge whether the Occasion was just or no. +I know such Jarrings as these must needs make bad Musick +to your Ears: ’Tis like hearing two Instruments play, +that are not in Tune, in Concert with one another: But +you know Self-Defence, and to repel an Assailant, is always +allow’d; and he that begins the Quarrel, must answer +for the Consequences. However, Sir, to make +amends for this I trouble, I am ready to receive your +Commands upon more acceptable Subjects.</p> + +<p class='c005'><i>Your most humble Servant</i>, &c.</p> + +<p class='c005'>FINIS.</p> +<div class='chapter'> + <span class='pageno' id='Page_522'>522</span> + <h2 class='c007'>REFLECTIONS UPON THE THEORY OF THE EARTH</h2> +</div> + +<div class='nf-center-c1'> +<div class='nf-center c003'> + <div><span class='xxlarge'><b>REFLECTIONS UPON THE THEORY OF THE EARTH,</b></span></div> + <div class='c000'><span class='large'><b>Occasion’d by a</b></span></div> + <div class='c000'><span class='large'><b><i>Late</i> <span class='sc'>Examination</span> <i>of it</i>.</b></span></div> + <div class='c000'><span class='large'><b><i>In a</i> <span class='sc'>Letter</span> <i>to a</i> FRIEND.</b></span></div> + <div class='c000'><i>LONDON:</i></div> + <div class='c000'>Printed for <span class='sc'><abbr class='spell'>J.</abbr> Hooke</span>, at the <i>Flower-de-Luce</i> in</div> + <div><i>Fleet-Street</i>. <span class='fss'><abbr class='spell'>M.DCC.XXVI.</abbr></span></div> + </div> +</div> + +<div> + <span class='pageno' id='Page_523'>523</span> + <h3 class='c010'>Advertisement of the Bookseller.</h3> +</div> +<p class='c004'><i>The following Tract hath been much enquired +after by some curious Persons, but was so scarce, +that a Copy could not be procured at the Time of the +Printing the former Edition of the Theory. Since that, +an intimate Friend of Dr. Burnet’s hath favoured me +with a Copy; so that the Reader may be assured, it +it genuine, and was wrote by Dr. Burnet; and it is +apprehended, it may very well deserve a Place in his +Works.</i></p> +<div> + <span class='pageno' id='Page_524'>524</span> + <h3 class='c009'>REFLECTIONS, <i>&c.</i></h3> +</div> +<p class='c004'>Sir,</p> +<p class='c004'>I Receiv’d the Honour of your Letter, with the +Book you was pleas’d to send me, containing +an Examination of <i>the Theory of +the Earth:</i> And, according as you desire, I +shall give you my Thoughts of it, in as narrow +a Compass as I can. The Author of +the <i>Theory</i>, you know, hath set down in three Propositions, +the Foundation of the whole Work; and so long as +those Propositions stand firm, the Substance of the <i>Theory</i> +is safe, whatsoever becomes of particular Modes of Explication +in some Parts; which are as Problems, and +may be explained several Ways, without prejudice to the +Principles upon which the <i>Theory</i> stands.</p> + +<p class='c005'>The Theorist takes but one single Postulatum, <i>viz.</i> That +the <i>Earth rose from a Chaos:</i> This is not call’d into Question; +and this being granted, he lays down three Propositions +consecutively. First, <i>That the primitive or ante-diluvian +Earth was of a different Form and Construction from +the present Earth</i>. Secondly, <i>That the Face of that Earth, +as it rose from a Chaos, was smooth, regular and uniform; +without Mountains or Rocks, and without an open Sea</i>. +Thirdly, <i>That the Disruption of the Abyss, or Dissolution +of that primeval Earth, and its Fall into the Abyss, was the +Cause of the universal Deluge, and of the Destruction of the +old World</i>: As also of the irregular Form of the present +Earth.</p> + +<p class='c005'>These are the three Fundamental Propositions laid down +in the fourth, fifth and sixth Chapters of the <i>Theory</i>. And +for a farther Proof and Confirmation of them, especially +of the last, another Proposition is added (<i><abbr title='chapter'>Chap.</abbr></i> <abbr title='seven'>VII.</abbr>) +in these Words, <i>The present Form and Structure of the +<span class='pageno' id='Page_525'>525</span>Earth, both as to the Surface, and as to the interior Parts +of it, so far as they are accessible and known to us, do +exactly answer to the foregoing Theory, concerning the +Form and Dissolution of the first Earth, and is not so justly +explained to any other Hypothesis yet known.</i> This is offer’d +as a Proof <i>à Posteriori</i>, as they call it, or from the +Effects; to shew the Consent and Agreement of the Parts +and Construction of the present Earth, to that Supposition +of its being a sort of Ruin, or the Effect and Remains of +a Disruption or Dissolution. And to make this good, the +Theorist draws a short Scheme of the general Form of +the present Earth, and its Irregularity: Then shews more +particularly the Marks or Signatures of Ruin or Disruption +in several Parts of it; as in Mountains and Rocks, +in the great Chanel of the Sea, and in subterraneous Cavities, +and other broken and disfigur’d Parts of the Earth.</p> + +<p class='c005'>These Conclusions, with their Arguments, are the Sum +and principal Contents of the first Book; but I must also +mind you of a Corollary in the second Book, drawn from +these primary Propositions, which concerns the Situation +of the primitive Earth: For the Theorist supposes, that the +Posture of that Earth, or of its Axis, was not oblique to to +the Axis of the Sun, or of the Ecliptick, as it is now, +but lay parallel with the Axis of the Sun, and perpendicular +to the Plane of the Ecliptick; by reason of which +Position, there was a perpetual Spring, or perpetual Equinox, +in that primitive Earth. This, tho’ a Consequence +only from the first Propositions, I thought fit to mind you +of, as being one of the peculiar and distinguishing Characters +of this <i>Theory</i>.</p> + +<p class='c005'>This being the State of the <i>Theory</i>, or of those Parts of +it that support the rest, and wherein its Strength consists, +he that will attack it to purpose, must throw down, in the +first Place, these leading Propositions. If the Examiner +had taken this Method, and confuted the Proofs that are +brought in Confirmation of each of them, he needed have +done no more; for the Foundation being destroyed, the +Superstructure would fall of its own accord. But if, instead +of this, you only pick out a loose Stone here or +there, or strike off a Pinacle, this will not weaken the +Foundation, nor have any considerable Effect upon the +whole Building. Let us therefore consider, in the first +Place, what this Examiner hath said against these fundamental +Propositions, and accordingly you will better judge of +the rest of his Work.</p> + +<p class='c005'>His first Chapter is to shew, that the Deluge might be +<span class='pageno' id='Page_526'>526</span>made by a Miracle: But whoever denied that? No doubt +God by his Omnipotency may do whatsoever he pleases, +to the utmost Extent of Possibilities. But he does not tell +us wherein this Miracle consisted? Doth he suppose that +the Deluge could be made without any Increase of Waters +upon the Earth? If there was an Increase of Waters, +either they were created a-new, or brought thither from +some other Part of the Universe: So far is plain; and if +he supposes a new Creation of Waters for this Purpose, +and an Annihilation of them again at the end of the Flood, +it had been fair to have answered the Arguments that are +given against that Hypothesis, in the third Chapter of the +<i>English Theory</i>. And seeing there is no mention made of +any such thing in the sacred History, if he asserts it, he +must bring some Proof of his Assertion; for we are not +upon such Terms, as to trust upon bare Word. On the +other Hand, if he proceed upon such Waters as were already +in being, and for his purpose either bring down supercelestial +Water, or bring subterraneous, he must tell +us what those Waters are, and must answer such Objections +as are brought against either sort in the second and +third Chapters of the <i>Theory</i>; we must have some fix’d +Point, some Mark to aim at, if the Case be argued. Upon +the whole, I think this his first Chapter might have been +spar’d, as either affirming nothing particularly, or giving +no Proof of what is affirm’d.</p> + +<p class='c005'>In his next Chapter about the <i>Chaos</i>, I was in hopes to +have found something more considerable, but (besides his +long <i>excerpta</i> out of the <i>Theory</i>, both here and elsewhere, +which make a good part of his Book) I find nothing but +two small Objections against the Formation of the first +Earth, as it is describ’d by the Theorist. This Examiner +says, <i><abbr title='page'>p.</abbr> 37, 38.</i> That the little earthy Particles of the +Chaos would not swim upon the Surface of Oil, or any +such unctuous Liquor; for how little soever, yet being +earthy, and Earth being heavier than Oil, they must descend +through it. But he grants that Dust will swim upon +Oil; and I willingly allow, if these descending Parts +were <i>huge Lumps of solid Matter</i>, such as we shall meet +with in his next Chapter, they would easily break through +both the Oil and the Water under it; but that little tenuious +Particles or small Dust should swim upon Oil, I think is +no wonder: And he is so kind as to note an Instance of +this himself; and to subjoin his Reasons for it. We see +Dust, saith he, <i><abbr title='page'>p.</abbr> 38, 39.</i> though specifically heavier than +Oil, yet not to sink when cast upon it. And the Reason +<span class='pageno' id='Page_527'>527</span>is, because all terrestrial Bodies, tho’ fluid in their kind +yet in some degree resist Separation; and consequently, I +add, viscous Liquors which have some sort of Entanglement +amongst themselves, resist Separation more than others. +Then he remarks farther, that according as Bodies +are less, they have more Surface in Proportion to their +Bulk, and consequently, that <i>small Bodies, whose Weight +or Force to separate the Parts of the Fluid is but very little, +may have a Surface so large, that they cannot overcome the +Resistance of the Fluid: That is, they cannot make Way for +their Descent through the Fluid, and therefore must swim +upon the Surface of it</i>. Be it so, then the Particles here +mentioned by the Theorist, being little, and of large Surfaces +in Proportion to their Bulk, would swim upon the +Surface of the Fluid, or mix with it, which is all the +Theorist affirms or supposes: And as this tender Film grew +into a Crust, and that into a solid Arch, the Parts of it would +mutually support one another; the Concave Superficies of +the Orb overspreading and leaning upon the Waters: And +this also shews that his Instance of a solid Globe sinking in +a Fluid, is little to the Purpose in this Case.</p> + +<p class='c005'>But he hath a second objection behind, <i><abbr title='page'>p.</abbr></i> 40. or another +Consideration to prove that those little Particles would +pierce and pass through this oily Liquid. This Consideration +is, the great Height of the Place from which they +descended; whereby, he thinks, they would acquire such +a Celerity and Force in their Descent, that they must needs +break through this Orb of oily Liquors when they came +at it. But this is to suppose that they descended without +Interruption, or without having their Course stopp’d, and +their Force broken in several Parts of their journey. +This is an arbitrary and groundless Supposition: For these +floating Particles did not fall like a Stone, or a ponderous +Body, in one continued Line, but rather like Fleaks of +Snow, hovering and playing in the Air, their Course being +often interrupted and diverted, and their force broken +again and again, before they came to the end of their +Journey; so that this Suggestion can be of no Force or +Effect in the present Case. However, if that will gratify +him, we can allow that thousands and millions of these +little Particles might slip or creep through this clammy +Liquor, yet there would enough of them entangled +there to make it, first, a gross Liquid, then a sort of Concretion, +so as to stop the succeeding Particles from passing +through it.</p> + +<p class='c005'>I have done with all that is argumentative in this Chapter: +<span class='pageno' id='Page_528'>528</span>But this Writer is pleased to go sometimes out of his +way of Philosophising, to make Reflections of another +kind. Accordingly, here and elsewhere he makes Insinuations +and Suggestions, as if the Theorist did not own the +Hand of Providence, or of a particular and extraordinary +Providence in the Formation of the Earth; or as if all +Things in the great Revolutions of the natural World were +carried on solely by material and mechanical Causes. This +Suggestion ought to be taken Notice of, as being contrary +to the Sense of the Theorist, as it is express’d in several +Places. In speaking of the Motions of the Chaos, the Theorist +makes the <i>steady Hand of Providence which keeps all +Things in Weight and Measure, to be the invisible Guide of +all its Motions</i>, <abbr title='page'>p.</abbr> 45. And in concluding his Discourse +about the Formation of the Earth (<i><abbr title='chapter'>Chap.</abbr></i> <abbr title='five'>V.</abbr> <i><abbr title='page'>p.</abbr></i> 45.) the +Theorist says, <i>This Structure is so marvellous, that it ought +rather to be consider’d, as a particular Effect of the Divine +Art, than as the Work of Nature</i>; with many other Remarks +there to the same purpose. Then as to the Dissolution +of the Earth, and the Conduct of the Deluge, ’tis made +miraculous also by the Theorist<a id='r22'></a><a href='#f22' class='c013'><sup>[22]</sup></a>: And upon that Occasion +an Account is given of Providence, both ordinary and extraordinary, +in reference to the Government of Nature; +and that not only as to the formation and Dissolution of +the Earth, but also as to its Conflagration and Renovation: +For the Theorist always puts those great Revolutions under +the particular Conduct and Moderation of Providence. +Lastly, As to the whole Universe, he is far from making +that the Product either of <i>Chance</i> or <i>Necessity</i>, or of any +purely material or mechanical Causes; as you may see at +large in the two last Chapters of the <i>Theory</i>, <i>Book</i> II. So +that what this Author hath said (rudely enough, according +to his Way) of <i>Mr. Wotton</i>, <i>Introd.</i> <i><abbr title='page'>p.</abbr></i> 15. that <i>he +either understands no Geometry, or else that he never read</i> +<abbr class='spell'>D.C.</abbr> <i>his Principles</i>, may with a little Change be apply’d +to himself in this Case, that either he never read over, +or does not remember, or, which is still worse, does +wilfully misrepresent what the Theorist hath wrote upon +this Subject. The Sum of all is this, <i>Deus non deficit in +necessariis, nec redundat in superfluis</i>: God is the God +of Nature; and the Laws of Nature are his Laws: These we +are to follow so far as they will go, and where they fall +short, we must rise to higher Principles; but we ought not +to introduce a needless Exercise of the divine Power, for +a Cover to our Ignorance.</p> + +<p class='c005'><span class='pageno' id='Page_529'>529</span>To conclude this Chapter, I will leave one Advertisement +with the Examiner concerning the Chaos. When +he speaks of the World’s rising from the <i>Mosaick</i> Chaos, +if by <i>World</i> he understand the whole Universe, as he seems +to do; not this inferior World only, but the fix’d Stars +also, and all the Heavens: If that, I say, be his Meaning +and Opinion, he will meet with other Opponents besides +the Theorist, that will contest that Point with him.</p> + +<p class='c005'>We come now to the third Chapter, concerning the +<i>Mountains</i> of the Earth, which is a subject indeed that deserves +Consideration, seeing it reaches to the three fundamental +Propositions before mentioned, and the Form of +the ante-diluvian Earth; which Form the Examiner would +have to be the same with that of the present Earth, to have +had Mountains and Rocks, an open Chanel of the Sea, +with all the Cavities and Irregularities within or without +the Surface of it, as at present. If he can prove this, he +needs go no farther; he may spare his Pains for the rest: +I’ll undertake that the Theorist shall make no farther Defence +of his Theory, if the Examiner can make good +Proof of this one Conclusion. But, on the other Hand, +the Examiner ought to be so ingenuous as to acknowledge +that all that he hath said besides, till this be prov’d, +can be of little or no Effect, as to the Substance of the +Theory. Let us then consider how he raises Mountains +and Rocks, and gives us an Account of all the other Inequalities +that we find in the present Form of the Earth, +by an immediate Formation or Deduction from the Chaos.</p> + +<p class='c005'>To shew this, he supposes, <i><abbr title='page'>p.</abbr></i> 49, 51. that the Chaos had +Mountains and Rocks swimming in it, or, according to +his Expression, <i>huge Lumps of solid Matter</i>. These are +Things, I confess, which I never heard of before in a Chaos; +which hath been always describ’d and suppos’d a Mass of +fluid Matter all over. But this Author confidently says, +<abbr title='page'>p.</abbr> 48. <i>We must conclude THEREFORE, that the Chaos +was not so fluid a Mass, &c.</i> This <i>therefore</i> refers us to +an antecedent Reason, which is this; he says, <i>ibid.</i> to +make the Chaos an entirely fluid Mass is hard to be granted, +<i>since the greatest Parts of Bodies we have in the Earth, +at least so far as we can discern, are hard and solid, and +there is not such a Quantity of Water in the Earth, as would be +requisite to soften and liquify them all; besides a great part of +them, as Stones and Metals, are uncapable of being liquified +by Water</i>. Very good, what is this to the <i>Theory</i>? Does +the Theorist any where affirm or suppose that there were +<span class='pageno' id='Page_530'>530</span>Stones or Metals in the Chaos; or that they were liquified +by Water? This must refer to some Hypothesis of his +own, or to some other Author’s Hypothesis that ran in +his Mind: The Theorist owns no such Doctrine or Supposition.</p> + +<p class='c005'>However, let’s consider how this new Idea of a Chaos +is consistent with the Laws of Nature: What made these +<i>huge Lumps of solid Matter</i>, whether Stone or Metal, to +swim in the fluid Mass? This is against all Rules of Gravity, +and of Staticks, as he seems to acknowledge, and +urged it when he thought it to his Purpose. In the precedent +Chapter (<i><abbr title='page'>p.</abbr></i> 42.) when he speaks of Stones and Minerals, +he says, <i>’Tis certain that these great heavy Bodies +must have sunk to the Bottom, if they were left to themselves</i>: +And he that will not allow Dust or little earthy Particles, +to float upon an oily Liquor, I wonder how he will make, +not little Particles, but these huge solid Lumps of Stone, +Metals, or Minerals, to float in the Chaos.</p> + +<p class='c005'>He seems to own and be sensible of this Inconvenience, +(<i><abbr title='page'>p.</abbr></i> 50) and thereupon finds an Expedient or Evasion +which a lesser Wit would not have thought on. He supposes, +<i><abbr title='page'>p.</abbr></i> 51 that these <i>huge</i> firm solid Lumps were hollow, +like empty Bottles, and that would keep them from +sinking. But who told him they were hollow? Is not this +precarious? Or, if one would use such Terms as he does, +is not this <i>chymerical and ridiculous</i>? What made those solid +firm Lumps hollow? When, or where, or how were +their inward Parts scrap’d out of them? Nor would this +Hollowness, however they came by it, make them swim, +unless there was a mere Vacuum in each of them. If they +were filled with the liquid Matter of the Chaos, they would +indeed be lighter than if wholly solid; but they would +still be heavier than any equal Bulk of the fluid Chaos, and +consequently would sink in it; the Preponderancy that +would arise from the Shell or solid Part still remaining.</p> + +<p class='c005'>Now let’s consider how such Mountains, or long Ridges +of Mountains as we have upon the Earth, were formed +and settled by these floating Lumps. He says, <i><abbr title='page'>p.</abbr></i> 50, 51. +<i>Part of these Lumps or Masses standing out, or being higher +than the Fluid, would compose a Mountain</i>, as there are +<i>Mountains of Ice that float upon the Northern Seas</i>. But +are not Mountains of Rock and Stone, such as ours commonly +are, heavier than Mountains of Ice, that is specifically +lighter than Water? This might have been consider’d +by the Examiner in drawing the Parallel: And still I’m at +a Loss what <i>Fluid</i> it is he means, when he says, These +<span class='pageno' id='Page_531'>531</span>Lumps or Masses <i>standing out, or being higher than the +Fluid</i>. Does he mean by this Fluid the Whole Chaos? Did +these Mountains stand at the Top of the Chaos, partly +within, and partly above it? Then what drew them down +below, if they stood equally pois’d there in their Fluid, and +as high as the Moon, if the Chaos reach’d so high. This, +one would think, could not be his Meaning, ’tis so extravagant; +and yet there was no other Fluid than the general +Chaos, till that was divided and distinguish’d into several +Masses. Then, indeed, there was an Abyss, or Region +of Waters that covered the interior Earth, and was separate +from the Air above. Let us then suppose this Abyss +to be the Waters or Fluid this Author means, upon which +his Mountains stood; then the rest of the Earth, as it came +to be form’d, must be continu’d and join’d with these Mountains, +and in like Manner laid over the Waters; so as in +this Method, you see, we should have an Orb of Earth built +over the Abyss. This is a very favourable Stroke for the +Theorist, and grants him in Effect his principal Conclusion, +<i>viz.</i> That the <i>first ante diluvian Earth was built over +the Abyss</i>: This being admitted, there could be no universal +Deluge without a Disruption of that Earth, and an Eruption +of the Abyss, which is a main Point gain’d. And +’tis plain we make no false Logick in collecting this from +his Principles and Concessions: For, as we said before, if +these Mountains were founded upon the Abyss, they must +have a Continuity and Conjunction with the rest of the +Surface of the Earth, if they were such as our Mountains +are now, and so all the habitable Earth must be spread upon +the Abyss.</p> + +<p class='c005'>But still he hath another Difficulty to encounter, how +the great Chanel of the Sea was made upon this Supposition: +Why was not that Part of the Globe fill’d up by the +Descent of the earthy Particles of the Chaos as well as +the rest? The Chanel of the Ocean is commonly suppos’d +to take up half of the Globe, how came this gaping +Gulph to remain unfill’d, seeing it was encompass’d with +the Chaos as well as any other Parts? Was the Motion +of the Particles suspended from descending upon that Part +of the Globe; or were they fill’d up at first, and afterwards +thrown out again to make room for the Sea? This +may deserve his Consideration, as well as the Mountains: +And how dextrous soever this Author may be in other +Things I know not, but, in my Mind, he hath no good +Hand in making Mountains; and I’m afraid he would have +no better Success in forming the Chanel of the Sea, which +he is wisely pleased to take no Notice of.</p> + +<p class='c005'><span class='pageno' id='Page_532'>532</span>And indeed the Examiner seems to be sensible himself +that he hath no good Luck in assigning the <i>efficient Causes</i> +of Mountains from the Chaos, and therefore he is willing +to bear off from that Point, and to lay the whole +Stress upon their <i>final Causes</i>, without any regard to their +Origin, or how they came first into being. His Words are +these, <i><abbr title='page'>p.</abbr></i> 52. <i>But supposing the efficient Causes of Mountains +unknown, or impossible to be assign’d, yet still there remain +the final Causes to be enquir’d into, which will do as +well for our Purpose</i>, with what follows there concerning +those Authors that exclude final Causes. If there be such +Authors, let them answer for themselves, the Theorist is +not concern’d. Grant the first Point, that Mountains +could not arise from any known efficient Causes in the +first Concretion of the Chaos, or in the first habitable Earth +that rose from it, the Theorist readily allows (as appears +fully in the two last Chapters of the second Book of the <i>Eng. +Theor.</i>) the Use of final Causes in the Contemplation of +Nature, as being great Arguments of the Wisdom and +Goodness of God. But this ought not to exclude the efficient +Causes in a <i>Theory</i>, otherwise it would be no <i>Theory</i>, +but a Work of another Nature. Though a Man knew +the final Cause of a Watch or Clock, namely, to tell him +the Hour of the Day, yet, if he did not know the Construction +of its Parts, what was the Spring of Motion, +what the Order of the Wheels, and how they mov’d the +Hand of the Dial, he could not be said to understand that +little Machine; or at least not to understand it so well as +he that knew the Construction and Dependence of all its +Parts, in virtue whereof that Effect was brought to pass. +In many Cases we do not understand the final Causes, +and in many we do not understand the efficient; but, notwithstanding, +we must endeavour, so far as we are able, +to join and understand them both; the End and the Means +to it: For by the one, as well as the other, the divine +Power and Wisdom are illustrated; and seeing every Effect +hath its efficient Cause, if we cannot reach it, we must +acknowledge our Speculations to be so far imperfect.</p> + +<p class='c005'>After this Excursion about final Causes, he concludes, +<i><abbr title='page'>p.</abbr></i> 54. <i>That it is impossible to subsist or live without Rocks +or Mountains</i>; consequently no Earth is habitable without +Rocks and Mountains. But how can he tell this? +Hath he been all over the Universe to make his Observations? +or hath he had a Revelation to tell him that there +is no one habitable Planet throughout all the Works of +God, but what is of the same Form with our Earth as to +<span class='pageno' id='Page_533'>533</span>Rocks and Mountains. Who hath ever observ’d Mountains +and Rocks in <i>Jupiter</i>, or in the Remains of <i>Saturn</i>? +I should think such a general Assertion as he makes, a bold +and unwarrantable Limitation of the divine Omniscience +and Omnipotency. Who dares conclude that the infinite +Wisdom and Power of God is confin’d to one single +Mode or Fabrick of an habitable World? We know there +are many Planets about our Sun besides this Earth, and of +different Positions and Constructions: Neither do we +know but there may be as many about other Suns, or fix’d +Stars: Must we suppose that they are all cast in the same +Mold? that they are all formed after the Model of our +Earth, with Mountains and Rocks, and Gulphs and Caverns?</p> + +<div class='lg-container-b c006'> + <div class='linegroup'> + <div class='group'> + <div class='line'><i>Urbem, quam dicunt Romam, Melibœe, putavi</i></div> + <div class='line'><i>Stultus ego, huic nostræ similem.</i></div> + </div> + </div> +</div> + +<p class='c012'>This was the Judgment of the Shepherd, who could +imagine nothing different, or nothing better than his own +Town or Village; those may imitate him that please. +’Tis true, <i>Suum cuique pulchrum</i>, is an usual Saying, but +we think that to proceed from Fondness rather, and Self-Conceit, +than from a true and impartial Judgment of +Things. In contemplating the Works of God, we ought +to have Respect to his Almighty and Infinite Wisdom, +τῆν πολυπαίκιλον σοφίαν, <i>multiformem sapientiam Dei</i>, rather +than to the Measures of our own Experience and Understanding. +We may remember how an<a id='r23'></a><a href='#f23' class='c013'><sup>[23]</sup></a> Heathen hath upbraided +and derided that Narrowness of Spirit, <i>Quæ tantæ +sunt animi angustiæ, ut si Seryphi natus esses, nec unquam +egrossus ex Insulá, in quâ Lepusculos Vulpeculasque sæpe +vidisses, non crederes Leones & Pantheras esse, cúm tibi +quales essent diceretur: Si verò de Elephanto quis diceret, +etiam rideri te putares.</i> We may as well say, that there +can be no Animals of another Form from those we have +upon this Earth, as that there can be no Worlds, or habitable +Earths of another Form and Structure from the present +Earth. <i>An quicquam tam puerile dici potest</i>, says the +same Author, <i>quám si ea genera belluarum quæ in Rubro +mari, Indiâve gignantur, nulla esse dicamus? Atqui ne curiosissimi +quidem homines exquirendo andire tam multa possunt, +quam sunt multa quæ Terræ, Mari, Paludibus, Fluminibus +existunt; quæ negemus esse quia nunquam vidimus?</i> +I mention such Instances to shew, that ’tis Rashness or +Folly, to confine the Varieties of Providence and Nature, +<span class='pageno' id='Page_534'>534</span>to the narrow Compass of what we have seen, or of what +falls under our Imagination. This is a more <i>strange and +assuming Boldness</i>, as he terms it, <i><abbr title='page'>p.</abbr></i> 54 than what he ascribes +to the Theorist for saying, We can observe no Order +in the Situation of Mountains, nor Regularity in their +Form and Shape. If the Examiner knows any, why +does he not tell us what it is, and wherein it consists? Is it +necessary that Mountains should be exact Pyramids or +Cones, or any of the regular Bodies? or rang’d upon the +Earth in Rank and File, or in a quincuncial Order, or like +pretty Garden-Knots? If they had been design’d for Beauty, +this might have done well; but Providence seems on +Purpose to have left these Irregularities in their Figure and +Site, as Marks and Signatures to us, that they are the Effects +of a Ruin.</p> + +<p class='c005'>But to shew farther and more particularly the Necessity +of Mountains, the Examiner says, <i><abbr title='page'>p.</abbr></i> 55. and 61. Without +them ’tis impossible there should be Rivers, or without +Rivers an habitable World. Neither of these Propositions +seems to me to be sure; they run still upon Impossibilities, +which is a nice Topick, and lies much out of our Reach. +I think Vapours may be condens’d other Ways than by +Mountains, and an Earth might be so fram’d, as to give +a Course to Rivers, though there were no particular Mountains, +if the general Figure of it was higher in one Part +than another. Then as to the absolute Necessity of Rivers, +to make an Earth habitable, that is questionable too. We +are told by good Authors, of some Countries or Islands +that have no Rivers or Springs, and yet are habitable and +fruitful, being water’d by Dews. This may give us an +Advertisement, from a Part to the Whole, that an Earth +may be made habitable without Rivers. If at first Vapours +ascended, and fell down in Dews, so as to <i>water the whole +Face of the Earth</i>, <i><abbr title='Genesis'>Gen.</abbr></i> <abbr title='two'>ii.</abbr> 6. God might, if he had pleas’d, +have continued the same Course of Nature. And it is the +Opinion of many Interpreters, and seems to have been an +antient Tradition, that there was no Rain till the Deluge. +If there was no Rainbow in the first Earth, (which I think +the Theorist hath undeniably prov’d, <i>Theor.</i> <i>Book</i> <abbr title='two'>II.</abbr> <i><abbr class='spell'>c.</abbr></i> 5.) +it will be hard to prove that there were then any watery +Clouds in the habitable Parts of the Earth. And our best<a id='r24'></a><a href='#f24' class='c013'><sup>[24]</sup></a> +Observators will allow no Clouds or Rains in the Moon, +(and some of them no Rivers,) yet will not suppose the +Moon unhabitable. To conclude, ’tis a great Vanity to +<span class='pageno' id='Page_535'>535</span>say no worse, for short-sighted Creatures, and of narrow +Understandings, to prescribe to Providence what is necessary +and indispensable to the Frame and Order of an habitable +World.</p> + +<p class='c005'>We proceed to his fourth Chapter; which is to shew +the Inconveniencies that would fall upon the Inhabitants +of the Earth, in case it had such a Posture as the Theorist +hath assign’d to the ante-diluvian Earth: Namely, that its +Axis was parallel to the Axis of the Ecliptick, or perpendicular +to its Plane, and not oblique as it stands now. But +will this Author vouch, that there are no habitable Planets +in the Universe, or even about our Sun, that have this Posture +which he blames so much? <i>Jupiter</i> is known to have +a perpetual Equinox, and his Axis parallel to the Axis of +the Ecliptick; and <i>Mars</i> hath little or no Obliquity that is +observable. And must this be a Reflection upon Providence? +Or must we suppose, that these Planets have no Inhabitants, +or that their Habitations are very bad and incommodious? +<i>Jupiter</i> is the noblest Planet we have in +our Heaven, whether you consider its Magnitude, or the +Number of its Attendants. If then a Planet of that Order +and Dignity, have such a Position and Aspect to the +Sun, why might not our Earth have had the same, proper +to that State, and agreeable to the Divine Wisdom? Yet +he is so bold as to say, or suppose, <i><abbr title='page'>p.</abbr></i> 66. That <i>this cannot +well agree with the infinite Wisdom of its Maker</i>; as if he +was able to make a Measure or Standard for all the Works +of God. ’Tis a crude and injudicious Thing, from a few +Particulars, the rest unknown, to make an universal Conclution, +which forward Wits are apt to do. Πρὸς ὀλίγα +ἐπιθλεψάμενετ.—<i>Ad pauca respiciens, facile pronuncias</i>, was +<i>Aristotle</i>’s Observation of old, and it holds in all Ages.</p> + +<p class='c005'>This Examiner, <i><abbr title='page'>p.</abbr></i> 76. censures the Theorist very rudely, +for making use of <i>physical Causes</i>, and not arguing from +<i>final Causes</i>, which, he says, <i>are the true Principles of natural +Philosophy</i>. But, if this be the Use he makes of final Causes, +to tell God Almighty what is best to be done, in this or +that World, I had rather content myself with <i>physical +Causes</i>, to know what God hath done, and conclude it to +be the best, and that we should judge it so, if we had the +same Extent of Thought and Prospect its Maker had. +There are indeed some <i>final Causes</i> that are so manifest, +that I should think it Sottishness or Obstinacy for a Man +to deny them; but I should also think that Man presumptuous, +that should pretend to draw the Scheme and Plan +of every World, from his Idea of <i>final Causes</i>. There +<span class='pageno' id='Page_536'>536</span>are some Men that mightily cry out against <i>Reason</i>, yet +none more fond of it than they are, when they can get +it on their Side: So some Men inveigh against <i>physical +Causes</i>, when others make use of them, and yet as gladly +as any make use of them themselves, when they can make +them serve their Purpose; and when they cannot reach +them, then they despise them, and are all for <i>final Causes</i>. +This Author says, <i><abbr title='page'>p.</abbr></i> 63. God always <i>chuses such Constitutions +and Positions of Things, as bring with them the greatest +Good and Utility to the Universe</i>. Very true, to the <i>Universe</i>? +but who made him judge what is best to the Universe? +Does he look upon this Earth as the Universe, +whereof it is but a small Particle, or an Atom in comparison? +Must there be no Variety in the numberless +Worlds which God hath made? Must they all be one and +the same Thing repeated again and again? That I’m sure does +not <i>well agree with the infinite Wisdom and Power of God</i>.</p> + +<p class='c005'>But suppose we did confine our Thoughts to this Earth, +we may be assur’d that it hath undergone and will undergo, +within the Compass of its Duration, very different +States, and yet all accommodate to Providence. Those +that suppose the Heavens and the Earth never to have had +any other Constitution and Construction than what they +have now, or that there hath never been any great Change +and Revolution in our natural World, follow the very +Doctrine which <abbr title='Saint'>St.</abbr> <i>Peter</i> opposes and confutes in his <i>second +Epistle</i>, <abbr title='chapter'>Chap.</abbr> 3. I mean the Doctrine of those <i>Scoffers</i>, +as he calls them, who said, <i>All Things</i>, the Heavens +and the Earth, <i>have remained in the same State they are in +now, from the Beginning</i>, or from the Creation, and are to +continue so. In Confutation of this Opinion, <abbr title='Saint'>St.</abbr> <i>Peter</i> +there minds them of the Change made at the Deluge, and +of the different Constitution and Construction of the Heavens +and the Earth, before and after the Deluge, whereby +they were dispos’d to undergo a different Fate, one by +Water, and the other by Fire. And he tells us in the +same Place, that after the Conflagration, there will be +<i>new Heaven</i>; and a <i>new Earth</i>: So that there is no one +fix’d and permanent State even of this Earth, according +to the Will and Wisdom of Providence. But enough hath +been said by the Theorist upon this Subject (<i>Theor. Lat.</i> +<i><abbr class='spell'>l.</abbr></i> 1. <i><abbr class='spell'>c.</abbr></i> 1 & 2. <i>Review</i>, <abbr title='page'>p.</abbr> 160. <i>&c.</i> <i>Archæol.</i> <i><abbr class='spell'>l.</abbr></i> 2. <i><abbr class='spell'>c.</abbr></i> 3, 5, 6.) +And if they will not consider the Arguments propos’d +there, ’twould be in vain to repeat them here.</p> + +<p class='c005'>These Things premis’d, let’s consider what Inconveniencies +are alledged, or what Arguments against that Equality +<span class='pageno' id='Page_537'>537</span>of Seasons, or the grand Cause of them, the Parallelism +of the Axis of the Earth, with the Axis of the Sun. +He says, upon this Supposition, there is more Heat now in +the Climates of the Earth, than could have been then. And +what if there be? Whether his Computation (which is +aim’d against another Author) be true or false, ’tis little +to the <i>Theory</i>: If the Heat was equal and moderate in +the temperate and habitable Climates, who would desire +the extreme Heats of Summer? But he says, <i><abbr title='page'>p.</abbr></i> 66. That +Heat would not be sufficient for the Generation of Vegetables. +How does that appear? supposing that Heat constant +throughout the whole Year. Does he think there are +no Vegetables in <i>Jupiter</i>, which hath still the same Position +the Theorist gave to the ante-diluvian Earth. And as +to Heat, that Planet is at vastly a greater Distance from +the Sun than our Earth, and consequently hath so much +less Heat; yet I cannot believe that great Planet to be only +a huge Lump of bald and barren Earth. As to our ante-diluvian +Earth, ’tis probable that the Constitution of +Plants and Animals, was different then from what it is +now, as their Longevity was different, to which any +Excesses of Heat or Cold are noxious; and the Frequency +and Multiplicity of Generations and Corruptions in the +present Earth, is Part of that Vanity to which it was subjected. +But this Examiner says moreover, If the first +Earth had that Position, the greatest Part of it would not +be habitable. But how much less habitable would it be +than the present Earth? where the open Sea, which was +not then, takes up half of its Surface, and makes it unhabitable. +’Tis likely the torrid Zone was unhabitable in +that Earth; but ’tis probable the Poles or Polar Parts were +more habitable than they are now, seeing they would +have the Sun, or rather Half-Sun perpetually in their Horizon: +And as to the temperate Climates, as we call them, +they would be under such a gentle and constant Warmth, +as would be more grateful to the Inhabitants, and more +proper and effectual for a continual Verdure and Vegetation, +than any Region of the present Earth is now.</p> + +<p class='c005'>But this Objector does not consider, on the other hand, +what an hard Life they would lead in those Days, at least +in many Parts of the Earth, if the Seasons of the Year +were the same they are now, and they confin’d to Herbs, +Fruits, and Water; for that was the Diet of Mankind till +the Deluge. Should we not think it an unmerciful Imposition +now, to be interdicted the Use of Flesh-Meat all the +Year long? Or rather is it possible that the Life of Man +<span class='pageno' id='Page_538'>538</span>could be supported by Herbs and Fruits, and Water in the +colder Climates, where the Winters are so long and barren, +and the Cold so vehement? But, if you suppose a perpetual +Spring throughout the Earth, the Heavens mild, and the +Juices of Fruits and Plants more nutritive, that Objection +would cease, and their Longevity be more intelligible.</p> + +<p class='c005'>We come now to the Causes of the Change in the Posture +of the Earth, where the Theorist hath set down his +Conjectures, what he thought the most probable to be +the Occasion of it: Namely, either some Inequality in +the Libration of the Earth, after it was dissolved and broken; +or a Change in the Magnetism of its Body, consequent +upon its Dissolution, and the different Situation of +its Parts. But this Examiner will neither allow any Change +to have been made in the Position of the Earth since the +Beginning of the World; nor, if there was a Change, that +it could be made from such Causes. The first of these +Points you see is Matter of Fact; and so it must be prov’d, +partly by History, and partly by Reason. Some Things are +noted before, which argue that the ante-diluvian Earth was +different from the present, in its Frame and Constitution, +as also in reference to the Heavens; and the Places are +referred to, where the Matter is treated more largely by +the Theorist. If it be granted, that there was a permanent +Change made in the State of Nature at the Deluge, or any +other Time, but deny’d that it was made by a Change of +the Situation of the Earth, and the Consequences of it, +then this Writer must assign some other Change made, +which would have the same Effects; that is, which will +answer and agree with the Phænomena of the first Earth, +and also of the present. When this is done, if it be clear +and convictive, we must acquiesce in it: But I do not see +that it is so much as attempted by this Author.</p> + +<p class='c005'>This suppos’d Change, I say, is Matter of Fact, and +therefore we must consult History and Reason for the +Proof or Disproof of it. As to History, the Theorist hath +cited to this Purpose <i>Leucippus</i>, <i>Anaxagoras</i>, <i>Democritus</i>, +<i>Empedocles</i>, <i>Plato</i> and <i>Diogenes</i>. These were the most renowned +Philosophers amongst the Antients; and all these +speak of an Inclination of the Earth or the Poles, which +hath been made in former Ages. These, one would think, +might be allow’d as good Witnesses of a former Tradition +concerning a Change in the Situation of the Earth, when +nothing is brought against them. And this Change is particularly +call’d by <i>Plato</i> ἀναρμοσία or ἀνωμαλία, a Disharmony +or Disconcerting of the Motions of the Heavens, which +<span class='pageno' id='Page_539'>539</span>he makes the Source and Origin of the present Evils and +Inconveniencies of Nature. Besides, he dates this Change +from the Expiration of the Reign of <i>Saturn</i>, or when <i>Jupiter</i> +came to take the Government upon him: And this, you +know, in the Style of those Times, signifies the End of the +Golden Age. Thus far <i>Plato</i> carries the Tradition: Now, +the Poets tell us expressly that there was a <i>perpetual Spring</i>, +or a perpetual Equinox in the Time of <i>Saturn</i>, and that the +Inequality of the Year, or the Diversity of Seasons was +first introduc’d by <i>Jupiter</i>. The Authors and Places are +known and noted by the Theorist; I need not repeat +them here. You see what this Evidence amounts to, both +that there hath been a Change, and such a Change, as alter’d +the Course of the Year, and brought in a Vicissitude +of Seasons; and this according to the Doctrines or Traditions +remaining amongst the Heathens. The <i>Jews</i> and +<i>Christians</i> say the same Thing, but in another Manner: They +do not speak of the Golden Age, nor of the Reign of <i>Saturn</i> +or <i>Jupiter</i>, but of the State of Paradise, or <i>Gan-Eden</i>; +and concerning that, they say the same Things, which the +Heathen Authors say, in different Words. The <i>Jews</i> +make a perpetual Equinox in Paradise, the <i>Christians</i> a perpetual +Serenity, a perpetual Spring; and this cannot be +without a different Situation of the Earth from what it hath +now. He may see the Citations if he please, in the <i>Theory</i>, +or <i>Archæologia</i>.</p> + +<p class='c005'>It were to be wish’d, that this Examiner would look a +little into Antiquity, when he hath Time: It may be, that +would awaken him into new Thoughts, and a more favourable +Opinion of the Theory as to this Particular. Give +me leave to mind him in his own Way, what some antient +Astronomers have said relating to this Subject. <i>Baptista +Mantuanus</i>, speaking of the Longevity of the Ante-Diluvians, +says, <i>Erant illis, ut Astronomia & Experimento +constat, Cœli propitiores; volunt namque Astronomi</i>, <i>&c.</i> +This he explains by an uniform and concentrical Motion +of the Heavens and the Earth, at that Time; to which he +imputes the great Virtue of their Herbs and Fruit, and the +long Lives of their Animals. <i>Petrus Aponensis</i>, who liv’d +above an Age before <i>Mantuan</i>, give us much what the +same Account: For making an Answer to this Question, +<i>utrum natura humania sit debilitata ab eo quod antiquitus, +necne?</i> He says, <i>Cum capita Zodiaci mobilis & immobilis +ordinati & directè concurrebant, tunc virtus perfectiori modò +<span class='pageno' id='Page_540'>540</span>à primo principio per medias causastaliter ordinatas fortiori +modo imprimebatur in ista inferiora, cum causæ tunc sib +invicem correspondeant——Propter quod concludendum est, +tunc naturam humanam illo tempore, ut sic fortiorem & +longæviorem extitisse.</i> I give it in his own Words as they +are in his <i>Conciliator. Differ. 9.</i></p> + +<p class='c005'><i>Georgius Pictorius</i>, or an Author under his Name, +unto the same Question about the Longevity of the Ante-diluvians, +gives a like Answer from the same Astronomer, +in these Words: <i>Petrus Aponensis adsert rationem, & pro +vario cursu & dispositione coelorum modo vitam humanam breviari, +modo produci seribit. Ex Astronomiá argumentum colligens, +cùm ait duos Zodiacos, unum in noná sphærâ, alterum in +octava (quam Firmamentum vocani) in initio rerum & temporum, +sic à Deo fuisse dispositos, ut Aries Arieti, Taurus Tauro, +Geminis Gemini jungerentur: & amborum cocuntibus in unum +viribus fortior in Terras fieret fluxus. Unde herbas tunc +salubriores & fructus terræ meliores, & longiores vitas animantium +fuisse affirmat. Sed dennò illá syderali dissolutá ab +invicem per motum societate, totum ait inferiorem mundum +ægrotare, atque per decrementum claudicare cæpisse.</i> This, +you see, is Astronomy in an old-fashion’d Dress; but you +can easily take off the Disguise, and apply it to the true +System of the Heavens. The same Author refers you, for +a more full Explication of that Matter, to his <i>Lectiones succisivæ, +Dial. prim.</i> which Book I have not yet had an Opportunity +to see. I believe it is in his <i>Opera Philologica</i>, printed +in <i>Octavo</i> at <i>Basil</i>.</p> + +<p class='c005'>But since the first writing of the Theory, there have been +<i>Æthiopick</i> Antiquities produc’d from an Abyssine Philosopher, +and transmitted to us by <i>Francisco Patricio</i> in his Dialogues. +If that Account he gives of the <i>Æthiopian Archæologia</i> +be true and genuine, they exceed all other upon this +Subject: for they do not only mention this Particular, of +the Unity of Seasons in the primitive Earth, but the other +principal Parts of the Theory: As the Concussion and +Fraction of the Earth; that the Face of it before was smooth +and uniform, and upon that Disruption it came into another +Form, with Mountains, Rocks, Sea and Islands. +These and other such Characters are mentioned there, +whereof the Examiner may see an Account, if he please, +in the last Edition of the <i>English Theory</i>, <abbr title='page'>p.</abbr> 189. The Story +indeed is surprizing, which way soever you take it, whether it +was the Invention of that Abyssine Philosopher, or a real +<span class='pageno' id='Page_541'>541</span>Tradition deriv’d from the <i>Æthiopian</i> Gymnosophists. +However that be, there are otherwise such conspicuous +Footsteps in philosophick History, and in what may be +call’d Ecclesiastick, amongst the <i>Jews</i> and <i>Christians</i>, of +some Revolution in the System of the World, as must +give occasion to any thinking Man to suppose, that there +hath been a Change made in the Situation of the Earth. +This, by some of the forementioned Authors, is ascrib’d expresly +to the Earth; and what by others (according to their +Hypothesis) is ascrib’d to the higher Heavens, we know +upon a just Interpretation belongs to the Earth. Those +also that ascribe such Phænomena to Paradise, or the Golden +Age, as are not intelligible upon any other Supposition, +must also be referr’d to this Change of the Site or Posture +of the Earth: So that upon all Accounts (mediately +or immediately) the Matter of Fact, that the Earth hath +undergone such a Change, is testified by History, Antiquity +and Tradition. It deserves also to be observ’d, that +there was a general Tradition amongst the Antients, concerning +the Inhabitability of the Torrid Zone; which may +be an Argument or Confirmation, that there was a State +of Nature at one time or other, when this was true, and +that such a general Opinion could not arise, and be continued +so long without some Foundation.</p> + +<p class='c005'>So much for History to determine Matter of Fact: Now +as to Reason (which we mentioned as the other Head, to +prove or disprove this Conclusion.) That the Form of +the primitive Earth which is assign’d by the Theorist, being +suppos’d, namely, that it was regular, uniform, and +had an equal Libration, it would naturally take an even +and parallel Position with the Axis of its Orbit, or of the +Ecliptick, as is set down more at large in the Theory: +Nor can any Reason be alledg’d to the contrary. ’Tis +true, this Examiner, <i><abbr title='page'>p.</abbr> 83.</i> notwithstanding any Uniformity +and Equilibration of that Earth, pretends it would be +indifferent to any Position, or <i>retain any Position given, as +a Sphere will do, put in a Fluid</i>. This might be, if that +Sphere or Globe was resting; but if it was turn’d about its +Axis, and the Axis of the Fluid (which is the present Case) +it would certainly take a Position parallel to the Axis of its +Fluid, if there was no other Impediment.</p> + +<p class='c005'>The Matter of Fact being settled with the Cause of it, +what the Causes of the Change were, is more problematical. +The Philosophers forecited gave their Reason; <i>Aristarchus +Samius</i> gives another, and a <i>Comet</i> by some is +made the occasion of it: The Theorist thinks that the Dissolution +<span class='pageno' id='Page_542'>542</span>of the Earth was the fundamental Cause, and that +the Change came to pass at that time, as many Indications +and Arguments shew. And as to the immediate Cause or +Causes of it, I know none more probable than what the +Theorist hath proposed; <i>Eng. Theor.</i> <i><abbr title='page'>p.</abbr> 267.</i> Either the +Change of its Center of Gravity, or of its Magnetism; +the Line of Direction to those magnetick Particles, and +their passing through the Earth being so alter’d, as to turn +the Earth into another Posture, and hold it there. As to +those Expressions that he seems to quarrel with, of the +Inclination of the Earth, or the Pole, towards the Sun, +’tis the Expression of the antient Philosophers, tho’ I think +it might more properly be called an Obliquation. Then +that the former State is called <i>situs rectus</i>, is another Expression +which he finds fault with; though every one sees +that a <i>right Situation</i> in such Places, is opposed to an <i>oblique</i>, +or inclined Position to the Axis of the Sun or Ecliptick, +and had been called <i>parallel</i> in several other Places; +and which he himself, <i><abbr title='page'>p.</abbr> 71.</i> sometimes, as well as other +Authors, call a right Position. This is but trifling about +Words: If he grants that the primitive Earth being uniform, +and consequently equally pois’d, its Axis would be +parallel (which for shortness, is sometimes call’d <i>right</i>) to +the Axis of its Orbit, and is now in a different and oblique +Posture, this is all the Theorist desires, as to Matter of +Fact. I conceive the whole Matter thus: When the Earth +was in that even and parallel Posture with the Axis of the +Sun, it had a perpetual Equinox and Unity of Seasons, +the Equator and Ecliptick being coincident: And as to the +Heavens, they with the fix’d Stars mov’d or seem’d to +move uniformly and concentrically with the Earth. But +when the Earth chang’d its Posture to that which it hath +now, the Year became unequal, and the Equator and Ecliptick +became distinct Circles, or, if you will, a new +Circle arose from the Distinction. The Earth in the mean +time continuing its annual Course in the Ecliptick, had +the Position of its Axis chang’d to a Parallelism with the +Axis of the Equator, which it holds throughout the whole +Year. As to the Heavens, they seem’d to turn upon another +Axis, or other Poles than they did before, and different +from those of the Sun or the Earth: And this fundamental +<span class='pageno' id='Page_543'>543</span>Change in the Site of the Earth, had a farther Chain +of Consequences, as is noted by the Theorist, in reference +to the State both of the animate and inanimate World, +This is, in short, the State of the Case, which is sometimes +express’d in different Terms, especially by the Antients, +who generally followed another System of the Heavens +and the Earth, and were not always accurate in their Expressions.</p> + +<p class='c005'>This Author would square and conform all the Planets +to the Model of the present Earth: Whereas there is <i>Diversity +of Administrations</i> in the natural World, as well +as spiritual, yet the same Providence every where. The +Axes of the Planets are not all parallel to that of the Sun, +nor all oblique; and those that are so, have not all the +same Degrees of Obliquity, yet we have Reason to think +them all habitable. In some there are no different Seasons +of the Year, and in some they differ in another manner +than ours; and the Periods of their Years are very different. +In like manner, as to the Days, in some they are +longer, in others shorter: In the <i>Moon</i> a Day lasts fourteen +or fifteen of our Days, and their Nights are proportionably +longer than our Nights. In <i>Jupiter</i>, the Days +are but of five Hours, and so the Nights; that Planet being +turned in ten Hours about his Axis. In <i>Mercury</i> we know +little what the Seasons or Days are, but its Year must be +much shorter than ours; as also is that of <i>Venus</i>; and +their Heat from the Sun, must be much greater. <i>Jupiter</i> +and <i>Saturn</i> are at vast Distances from the Sun, and must +proportionably have less Heat; and <i>Saturn</i> must have a greater +Difference of Summer and Winter than we have, by +reason of his greater Obliquity to the Sun. These and +such like Observations, show what Vanity it is to make +an universal Standard from the State of our Earth: Or to +say, this is best, and to make Things otherwise, would +be inconsistent with the <i>infinite Wisdom of their Maker</i>, +as this Examiner, <i><abbr title='page'>p.</abbr> 66.</i> pretends to do.</p> + +<p class='c005'>But to return to his Objections: This he suggests, <i>ibid.</i> as +one, that in case of a perpetual Equinox, the annual Motion +of the Earth about the Sun would be to no Purpose. +Of this we are no competent Judges, no more than of +the other Differences foremention’d in the Conditions of +the Planets. Yet, in that Case, a Distinction and Computation +of Time might be made, by their Aspect to the different +Signs of the Zodiack. There may be, (for any +Thing we know,) in the Extent of the Universe, Planets, +<span class='pageno' id='Page_544'>544</span>or great opaque Bodies, that have no Course about their +Suns, for Reasons best known to their Maker; and others +that have no diurnal Motion about their Axes: Nor ought +such States, tho’ very different from ours, to be concluded +incongruous. If this Objection of his were of any Force, +it would lie against <i>Jupiter</i> as well as against the ante-diluvian +Earth. And this minds me of his Objection +taken from <i>Saturn</i> and <i>Jupiter</i>, whose Axes, he says, are +Inclined to the Axis of the Ecliptick; and yet, according +to the Theorist, they have suffer’d no Deluge. This is an +unhappy Argument, for I think it hath two Errors in it: +But let us set down his Words, that there may be no Mistake +or Misrepresentation, <i><abbr title='page'>p.</abbr> 76.</i> <i>Another Argument +which may be brought to convince the Theorist that the Axis +of the Earth was at first inclined to the Plane of the Ecliptick +is, that it is certain by Observation, that Saturn and +Jupiter (whom the Theorist will allow to have suffered no +Deluge as yet) have their Axes not perpendicular, but inclined +to the Planets of their Orbits; and the Position is true +of all the other Planets, as far as they can be observ’d. And +therefore, &c.</i> First, as to <i>Saturn</i>, I’m sure the Theorist +never thought that Planet to be now in its original Form, +but to be broken, and to have already suffer’d a Dissolution, +as you may see in both Theories, <i>English</i> and <i>Latin</i><a id='r25'></a><a href='#f25' class='c013'><sup>[25]</sup></a>. +Then as to the Position of <i>Jupiter</i>, I know not whence +he has this <i>certain</i> Observation, that its Axis is oblique to +the Plane of its Orbit: For<a id='r26'></a><a href='#f26' class='c013'><sup>[26]</sup></a> <i>Hugenius</i> tells us just the contrary, +and that it hath a perpetual Equinox. Let these +Things be examin’d, and hereafter let us be cautious how +we take Things upon the Examiner’s Word, if he be found +to have committed two Faults in one Objection.</p> + +<p class='c005'>Farthermore, he intimates, (<i><abbr title='page'>p.</abbr> 94.</i>) that the Theorist hath +no Mind to the Notion of <i>Attraction</i>; I believe so too, +nor in Philosophy to any other Notion that is unconceivable. +He must tell us how this <i>Attraction</i> differs from an +<i>occult Quality</i>, whether it is a mechanical Principle or no; +and if not, from what Principle it arises. When he hath +told us this, we shall be better able to judge of it.</p> + +<p class='c005'>After all, to conclude this Chapter, the one grand Question +with the Theorist (whatsoever there may be with +other Authors) is this, <i>whether</i> the Earth has chang’d its +Situation since the Beginning of the World: And that it +has done so, the Theorist does still positively maintain.</p> + +<p class='c005'>Having insisted more largely upon these four first Chapters, +<span class='pageno' id='Page_545'>545</span>as being most fundamental in the Controversy, we +shall dispatch more readily this fifth and the seventh, leaving +the sixth Chapter to a more particular Disquisition in +the last Place.</p> + +<p class='c005'>This fifth Chapter is designed against the Rivers of the +primitive Earth, according to that Origin and Derivation +that is given them by the Theorist. But it is to be noted in +the first Place, that supposing they had any other Origin or +Course than what is there assign’d (excepting only an Origin +from Mountains,) the <i>Theory</i> continues still in Force. +For this Point about the Waters of the first Earth, and +the Explication of them, is one of those Explications that +admit of Latitude and Variety; and therefore as to the +<i>Theory</i>, the Question is only this, <i>Whether</i> an habitable +Earth may have Rivers without Mountains. For if any +Earth may have them without Mountains, why not the +primitive Earth? Now it will be hard for the Examiner, or +any other, to prove, that in every World, where there are +Waters and Rivers, there are Mountains. We intimated +before, that the general Frame of an Earth might be such +as would give a Course to Waters without particular +Mountains. But we will leave that at present to a farther +Consideration, and observe now what his Proofs are, that +there could be no Rivers in the primitive Earth.</p> + +<p class='c005'>First he says, <i><abbr title='page'>p.</abbr> 87.</i> <i>According to the Theorist’s Own Hypothesis, +there could be no Rivers for a long Time after the +Formation of the Earth</i>. Where is this said by the Theorist? +His Hypothesis supposes, that the soft and moist Earth +could not but afford Store of Vapours at first, as this Author +in another Place hath noted for the Sense of the Theorist, +(<i><abbr title='page'>p.</abbr> 86.</i>) and now he says the quite contrary: The +Chanels of the Rivers indeed would not be so deep and +hollow at first as they are now, their Cavities being wrought +by Degrees; but still there would not want Vapours to +supply them.</p> + +<p class='c005'>Then he says, <i><abbr title='page'>p.</abbr> 88.</i> when that first Moisture of the +Earth was lessened, there could be no Supply of Vapours +from the Abyss; seeing the Heat of the Sun could not +reach so far, nor raise Vapours from it, or at least not in +a sufficient Quantity, as he pretends to prove hereafter: +But in the mean Time he speaks of great Cracks or Pits, +whose Dimensions and Capacities he examines at Pleasure, +and by these he makes the Theorist to suppose the Vapours +to ascend. Now I do not find that the Theorist makes +any Mention of these Pits, nor any Use of those Cracks for +that Purpose. The only Question is, whether the Heat of +<span class='pageno' id='Page_546'>546</span>the Sun in that Earth would reach so low as the Abyss, +when the Earth was more dried, a»d its Pores enlarg’d: +So that this Objection, as he states it, seems to refer to some +other Author.</p> + +<p class='c005'>But now supposing the Vapours rais’d, he considers what +Course they would take, or which Way they would move +in the open Air. But before that be examin’d, we must +take Notice how unfairly he deals with the Theorist, when +he seems to make him suppose, <i><abbr title='page'>p.</abbr> 94, 95.</i> that Mountains +<i>make way for the Motion and Dilatation of the Vapours</i>; +which he never suppos’d, nor is it possible he should suppose +it in the first Earth, where there were no Mountains. +Neither does the Theorist suppose, as this Author would +insinuate, that Mountains or Cold dilate Vapours, but on +the contrary, that they <i>stop</i> and <i>compress them</i>, as the +Words are cited, even by the Examiner a little before, <i><abbr title='page'>p.</abbr> 86.</i></p> + +<p class='c005'>Then as to the Course of the Vapours, when they are +rais’d, the Theorist supposes that would be towards the +Poles and the coldest Climates. But this Author says, <i><abbr title='page'>p.</abbr> 97.</i> +they would all move Westward, or from East to West; +<i>there being a continual Wind blowing from the East to West, +according to the Motion of the Sun</i>. Whether that Wind +come from the Motion of the Sun, or of the Earth, (which +is contrary,) is another Question; but however, let them +move at first to the West, the Question here is, <i>Where +they would be condens’d</i>, or where they would fall. And +there is little Probability that their Condensation would be +under the Equator, where they are most agitated, but rather +by an Impulse of new Vapours, they would soon divert +towards the Poles, and losing their Agitation there, +would fall in Dews or Rains. Which Condensation being +made, and a Passage open’d that Way for new ones to +supply their Places, there would be a continual Draught +of Vapours, from the hotter to the colder Parts of the +Earth.</p> + +<p class='c005'>We proceed now to the seventh Chapter, which is in a +good Measure upon the same or a like Subject with this, +namely, concerning the Penetration of the Heat of the +Sun into the Body of the Earth. This, he says, <i><abbr title='page'>p.</abbr> 148.</i> +cannot be to any considerable Depth; nor could it pass +the exterior Orb of the first Earth, and affect the Abyss, or +raise Vapours from it. To prove this, he supposes that exterior +Earth divided into so many Surfaces as he pleases, +then supposing the Heat diminished in every Surface, he +concludes it could not possibly pass through so many. Thus +you may divide an Inch into an hundred or a thousand Surfaces, +<span class='pageno' id='Page_547'>547</span>and prove from thence, that no Heat of the Sun +could pierce through an Inch of Earth. We must rather +consider Pores than Surfaces in this Case; and whether +those Pores were straight or oblique, the Motion would pass +however, though not the Light: And the Heat of the Sun +might have its Effect, by a direct or indirect Motion, to a +great Depth within the Earth, notwithstanding the Multitude +of Surfaces that he imagines. Those that think a +Comet, upon its nearer Approach to the Sun, would be +pierc’d with its Heat through and through; and to such a +Degree, as to become much hotter than red hot Iron, will +not think it strange, that at our Distance from the Sun, its +Heat should have some proportionable Effect upon the inward +Parts of the Earth. And all those imaginary solid Surfaces +do not hinder, you see, the magnetick Particles from +running through the Body of the Earth, and making the +Globe one great Magnet.</p> + +<p class='c005'>But let those Considerations have what Effect they can, +this Supposition however is nothing peculiar to the Theorist. +I know some learned Men think the Heat of the +Sun does penetrate deep into the Bowels of the Earth; others +think it does not, and either of them have their Arguments. +These alledge the equal Temper of Vaults and +Mines at different Seasons of the Year: The other say, ’tis +true, subterraneous Places keep their Equality of Temper +much better than the external Air, and those Differences +that appear to us, are in a great Measure by comparison +with the Temper of our Bodies. Then for their own Opinion, +they take an Argument from the Generation of +Metals and Minerals in the Bowels of the Earth, and other +subterraneous Fossiles. These, we see, are ripen’d by degrees +in several Ages, and cannot, as they think, be brought +to Maturity, and raised into the exterior Earth, without the +Heat and Influence of the Sun: Of the same Sun that actuates +all the vegetable World, that quickens Seeds, and +raises Juices into the Roots of our deepest, and Tops of our +highest Oaks and Cedars.</p> + +<p class='c005'>But let this remain a Problem; I will instance in another +remarkable Phænomenon, which is most for the present +Purpose, I mean Earthquakes. Let us consider the Causes +of them, and the Depths of them: I think all agree, that +Earthquakes arise from the Rarefaction of Vapours and Exhalations, +and that this Rarefaction must be made by +some Heat; and no other is yet proved to us by this Author +than that of the Sun. Then as to the Depth of Earthquakes, +we find they are deeper than the Bottom of the +<span class='pageno' id='Page_548'>548</span>Sea: For, besides that they communicate with different +Countries divided by the Sea, they are found sometimes to +arise within the Sea, and from the Bottom of it, at great +Depths. This seems to prove, that there may be a strong +Rarefaction of Vapours and Exhalations far within the +Bowels of the Earth; and the Theorist desires no more. If +in the present Constitution of the Earth, there may be such +Concussions and Subversions for a great Extent, we have +no Reason to believe, but there might be (at a Time appointed +by Providence) an universal Disruption, as that Earth +was constituted. Finally, whatsoever the Causes of this +Disruption and Dissolution were, ’tis certain there was a +<i>Disruption of the Abyss</i>, and that Disruption universal as +the Deluge was; which answers sufficiently the Design of +the <i>Theory</i>. However, if he have a mind to see, how this +agrees with History, both sacred and prophane, he may +consult, if he pleases, what the Theorist hath noted upon +that Argument, <i>Archæol. <abbr class='spell'>l.</abbr> 2. <abbr class='spell'>c.</abbr> 4.</i> besides other Places.</p> + +<p class='c005'>But this Author says farther, That supposing such a Disruption +of the Abyss, and Dissolution of the exterior Earth, +no universal Deluge however could follow upon it; because +there could not be Water enough left in the Abyss +to make or occasion such a Deluge: For the Rivers of the +Earth being then supply’d from the Abyss, by such a Time, +or before the Time of the Deluge, he says, there would be +no Water left in it. Thus he goes from one Extreme to +another: Before he said, the Power of the Sun could not +reach or affect the Abyss to draw out any Vapours from it; +now he would make the Evaporation so excessive, that it +would have emptied the great Abyss before the Deluge. +This is a great Undertaking, and to make it good he takes +a great Compass: He pretends to shew us, what Quantity +of Water all the Rivers of the Earth throw into the Sea +every Day; and beginning with the River <i>Po</i>, and taking +his Measure from that, he supposes there are such a certain +Number of equivalent Rivers upon the Face of the +whole Earth; and if the <i>Po</i> casts so much Water into the +Sea, the rest will cast so much more, and in Conclusion +so much as would empty the Abyss.</p> + +<p class='c005'>You will easily believe, <i>Sir</i>, there must be great Uncertainties +in this Computation: But, if that was certain, as it +is far from it, still he goes upon Suppositions that are not +allow’d by the Theorist. For, first, he supposes the Waters +of the present Sea to be equal to the Waters of the +great Abyss: Whereas, supposing them of the same Depth, +there would be near twice as much Water in the <i>great +<span class='pageno' id='Page_549'>549</span>Deep</i>, as is now in the Ocean; seeing the Abyss was extended +under the whole Earth, and the Sea reaches but to +half of it. Secondly, He should prove that the Rivers of +the ante-diluvian Earth were as many, and as great, as we +have now. The Torrid Zone then had none, and much +less would serve the temperate Climates than is requisite +now for the Earth. Besides, the Rivers of that Earth +were not supplied by Vapours only from the Abyss, but +also from all the Earth, and all the Waters upon the +Earth: And when the Rivers were partly lost and spent in +the Torrid Zone, they were in a great Measure exhal’d +there, and drawn into the Air by the Heat of the Sun, and +would fall again in another Place, to make new Rains and +a new Supply to the Rivers. So, in like manner, when +he supposes, <i><abbr title='page'>p.</abbr> 158.</i> the Rivers that were upon the Earth, +at the Time of the Disruption or the great Deep, to have +thrown themselves off the Land, as if they were lost; and +makes a Computation how much Water all the Rivers +of the Earth amount to: This, I say, is a needless Computation +as to the present Purpose. For whatsoever Mass +of Waters they amounted to, it would not be lost: If +they fell down and joined with the Abyss, they would increase +its Store, and be thrown up again by the Fall of the +Fragments, making so much a greater Mass to overflow +the Earth; So that nothing is gain’d by this Supposition. +The Effect would be the same as to the Deluge: Whether +the Waters above the Earth, and those under the +Earth met together sooner or later, when their Forces +were joined, they would still have the same Effect, as we +said before of the Vapours. And to conclude that Point, +the whole Sum of Waters, or Vapours convertible into +Waters, that were from the Beginning, or at any Time, +would still be preserv’d above Ground, or under Ground: +And that would turn to the same Account, as to the +Flood.</p> + +<p class='c005'>These Waters and Vapours all collected, the Theorist +supposes sufficient, upon a Dissolution of the Earth, to +make the Deluge: Not indeed in the Nature of a Standing +Pool, as it is usually conceiv’d; a quiet Pool, I say, +overtopping and standing calm over the Heads of the +highest Mountains; but as a rushing Sea, overflowing and +sweeping them with its raging Waves and impetuous Fluctuations, +when it was violently forc’d out of all its Chanels, +and the Vapours condensed into Rain. Such an Inundation +as this, would be sufficient to destroy both Man +<span class='pageno' id='Page_550'>550</span>and Beast, and other Creatures, those few excepted, that +were miraculously preserv’d in the Ark. This is the Theorist’s +Explication of the Deluge, and I see nothing in this +Argument, that will destroy or weaken it.</p> + +<p class='c005'>Now, this being the State of the Deluge, according to +the Theorist, what this Author says in the next Paragraph +(<i><abbr title='page'>p.</abbr> 167.</i>) is either a Misrepresentation, or an Equivocation. +For the eight Oceans requir’d by the Theorist, is the +Quantity of Water necessary for a Deluge in the Way of a +Standing Pool: Whereas this Author represents it, as if +the Theorist required so much Water to make a Deluge +upon his Hypothesis. This, I suppose, upon Reflection, +the Author cannot but see to be a Mistake, or a wilful +Misrepresentation.</p> + +<p class='c005'>This is the Sum of his seventh Chapter: There are besides +some Suggestions made, which it may be were intended +for Objections by the Author: As when he says, (<i><abbr title='page'>p.</abbr> 151.</i>) +that the Heat of the Sun would be intolerable upon the +Surface of the Earth, if it could pierce and operate upon +the Abyss. We allow, that its Heat was intolerable in +the Torrid Zone, which thereby became unhabitable; and +there only the Sun was in its full Strength, and had its +greatest Effect upon the Abyss. But in the other Climates, +the Heat would be moderate enough; nay, so moderate, +that this Author says in another Place, <i><abbr title='page'>p.</abbr> 66, 69</i>, <i>&c.</i> it +would not be sufficient to ripen Fruits, and in the Whole, +of less Force than it is now in the present Constitution of +the Earth. So apt is Contention to carry one out of one +Extreme into another.</p> + +<p class='c005'>His last Objection is about the Duration of the Flood, +that it could not last in its Force a hundred and fifty Days, if +it had been made by a Dissolution of the Earth, and an Eruption +of the Abyss. But as this is affirm’d by him without +Proof, so the contrary is sufficiently explain’d and made +out, both in the <i>Latin</i> and <i>English</i> Theory, <abbr title='page'>p.</abbr> 52, 56.</p> + +<p class='c005'>I had forgot to tell him, that he ought not to suppose, +as he seems to do, when he is emptying the Abyss, (<i><abbr title='page'>p.</abbr> 165.</i>) +that after the Torrid Zone was soak’d with Waters by the +Issues of the Rivers, no more Waters or Vapours were +drawn from it then, than were before, or consequently no +less from the Abyss. For when the middle Parts of the +Earth had drunk in those Waters, the Force of the Sun +would be less upon the Abyss through those Parts, and the +Vapours would be more and greater from them, than before +when they were drier, and in the same Proportion +they needed less Supplies from the Abyss.</p> +<div> + <span class='pageno' id='Page_551'>551</span> + <h3 class='c009'>CHAP. <abbr title='six'>VI.</abbr> <br> <i>Concerning the Figure of the Earth.</i></h3> +</div> +<p class='c004'>I Deferr’d the Consideration of this Chapter to the last, +because I thought it of a more general Concern, and +might deserve a fuller Disquisition. ’Tis now, you +know, become a common Controversy or Enquiry, <i>what +the Figure of the Earth is</i>. Many think it not truly Spherical, +as it was imagin’d formerly, but a Spheroid, either +oblong or oblate; that is, either extended in Length toward +the Poles, like an oval; or, on the contrary, swelling +in Breadth under the Equator, and so shorter than a +just Sphere betwixt Pole and Pole, and broader in the +middle Parts. ’Tis true, the Theorist is not directly concern’d +in this Controversy, because he does not in the +<i>Theory</i> affirm the present Earth to be oblong or oval, not +knowing what Change might be made at its Dissolution. +However, it may be worth the while to enquire what +Arguments are bought, either from Causes or Effects, to +determine the Figure of the Earth, whether past or present.</p> + +<p class='c005'>’Tis easy indeed by Observation to determine, that the +Earth is a convex Body, not plain, as the <i>Epicureans</i> fansied; +and convex on all Sides, and therefore in some sort orbicular; +but whether it be truly spherical, those common +Observations will not determine. The Theorist nam’d +and pointed at such Observations, as he thought would +be most likely to discover the precise Figure of the Earth: +As to observe, for Instance, whether the Extent of a Degree +was the same all the Earth over, in different Latitudes, +or at different Distances from the Equator. Then +to observe whether the Shade of the Earth in a total Eclipse +of the Moon be truly round, or any other ways +irregular. And also to observe, if towards the Poles, +the Return of the Sun into their Horizon, be according to +the Rules of a spherical Surface of the Earth. Let us +consider these separately, as to the present Earth.</p> + +<p class='c005'>As to the Measure of a Degree in different Latitudes, +we find that Authors are not all of the same Mind. Some +will have them unequal, and in such a manner, according +to their Distance from the Equator, as from that to +infer, that the Earth is oblong. This Examiner takes +Notice of Dr. <i>Eisensmidius</i>, as one that hath made that +Observation, and that Inference from it, and gives him +very rude Words upon that occasion, making him a Man +of <i>prodigious Stupidity, and Crackpot</i>, <i><abbr title='page'>p.</abbr> 140</i>, and one +<span class='pageno' id='Page_552'>552</span>that did <i>not understand the first six Elements of Euclid, or +indeed those of common Sense, <abbr title='page'>p.</abbr> 143.</i> Whatsoever this +Professor was, he was not the first that made that Observation +and Inference. For another Mathematician, better +known, had made the same, some time before him: I mean +<i>Milliet Deschales</i>, in his <i>general Principles of Geography</i>, <i>Fr. +<abbr class='spell'>l.</abbr> 1. propos. 29.</i> But, ’tis true, he says, this Conjecture of +his, that the Figure of the Earth is oval or ecliptick, would +not be well grounded, if the Shade of the Earth in Lunar +Eclipses was found to be always perfectly round; of +which we shall have occasion to speak hereafter. For +this, which he makes a Scruple against his own Opinion, +is by others made an Occasion of suspecting that the Earth +is really Oval. But we must also acknowledge, that the +same <i>Deschales</i> in his <i>Latin</i> Works does not own the Observation, +but owns the Inference, which is that the Examiner +quarrels with. He owns it, I say, in these Words,<a id='r27'></a><a href='#f27' class='c013'><sup>[27]</sup></a> +<i>Si figura terræ esset ovalis, plura milliaria decurrenúa essent +versus Æquinoctialem ad inveniendum in elevatione +poli mutationem unius gradûs quàm versus polos.</i> And he +gives this Reason, <i>Quià ovalis figura prope vertices minorem +sphæram imitatur: versus Æquinoctialem autem in majorem +sphæram degenerat.</i> And again, having taken Notice +of the various Computations of a Degree upon the +Earth, he subjoins<a id='r28'></a><a href='#f28' class='c013'><sup>[28]</sup></a>, <i>Hæc observationum discrepantia nonnullis +suspicionem fecit, Tellurem non omninò sphæricam esse, +sed sphæroidem ellipticam, ita ut versus polos in minorem +circulum abiret. Sed opus est pluribus observationibus adid +persuadendum.</i> The Theorist did not assert either the Observation +to be true or the Inference, but mark’d it as an +Observation that deserv’d to be enquir’d into, in order to +determine the Figure of the Earth. For it seems apparent, +that if the Body of the Earth be oblong or oblate, the +Extent of a Degree will not be really the same as if it was +truly spherical. Neither do I know any single Observation +that would give us more Light, or better help us to +discover what the Configuration of the Earth is, than the +Measure of a Degree exactly taken in different Latitudes.</p> + +<p class='c005'>I happened lately to be in Company with a learned +Gentleman, and amongst other Things that fell into Discourse, +I ask’d his Opinion, what Inequality there would +be in the Degrees of the Earth, in case it was oval, and +where it would fall; whether they would be greater towards +the Poles, or towards the Equator. We were +suddenly interrupted by the coming in of new Company, +<span class='pageno' id='Page_553'>553</span>but he said he would send me his Thoughts upon a little +Reflection; and accordingly, after a few Days he was +pleased to send me this Letter.</p> + +<p class='c014'><i>SIR</i>,</p> + +<div class='figcenter id003'> +<img src='images/fig5.jpg' alt='A Circle, with various Points marked.' class='ig001'> +<div class='ic002'> +<p>Figure 5.</p> +</div> +</div> + +<p class='c015'>Having now some Leisure (the Elections for Parliament, +wherein I had any Concern, being over) I +have here sent you my Thoughts on a Subject we lately +discours’d of at <i>Kensington</i>. Whether in case the Earth +is a long Spheroid, the Degrees of Latitude would be +greater near the Equator, or near the Poles. I conceive +they would be greater near the Equator. Let the Ellipsis +<abbr class='spell'><i>BDCF.</i></abbr> represent the Earth, draw the Line <abbr class='spell'><i>gp.</i></abbr> which +may be a Tangent to the Ellipsis, and likewise meeting +with the Axis <abbr class='spell'><i>BC</i></abbr>, and its Transverse <abbr class='spell'><i>FD</i></abbr> (after they are +produc’d) make the Triangle <abbr class='spell'><i>gAp</i></abbr> an Isosceles, and consequently +the Angles at the Base <abbr class='spell'><i>Agp</i></abbr>, <abbr class='spell'><i>Apg</i></abbr> each 45 Degrees. +I say <abbr class='spell'><i>HC</i></abbr> will measure the 45 Degrees of Latitude +near the Pole, and <abbr class='spell'><i>DH</i></abbr> (which by Inspection without +farther Demonstration is evidently bigger) those near +the Equator. (I ought to have premis’d that <abbr class='spell'><i>B</i></abbr> and <abbr class='spell'><i>C</i></abbr> represent +the Poles.) It is plain the Inhabitants at <abbr class='spell'><i>H</i></abbr> will be +in the Latitude of 45 Degrees, by reason their horizontal +<span class='pageno' id='Page_554'>554</span>Plane <abbr class='spell'><i>gp</i></abbr> is by Construction 45 Degrees distant to +the Horizon of the Inhabitants under the Line at <abbr class='spell'><i>D</i></abbr>, which +lies parallel to the Axis <abbr class='spell'><i>BC</i></abbr>.</p> + +<p class='c015'>If the Earth be a broad Spheroid, <abbr class='spell'><i>D</i></abbr> and <abbr class='spell'><i>F</i></abbr> representing +the Poles, then by the same Method of Reasoning, the +Degrees of Latitude will be greatest near the Poles: But +as the longest and shortest Diameter of the Earth has in +no wise so great a Disproportion as in their Figure (their +Difference not exceeding the two hundredth Part at most) +the Inequality of the Degrees of Latitude will be proportionally +less; but in all Cases, the long Spheroid makes the +Degrees greatest near the Equator; and the broad Spheroid +those greatest near the Poles. I hope in a Fortnight to +have the Satisfaction of seeing you in <i>London</i>, and remain,</p> + +<p class='c015'><i>Sir, Your most Humble Servant.</i></p> + +<p class='c012'>The Examiner would do well to consider this, lest all the +reproachful Characters he casts upon <i>Eisensmidius</i>, should +recoil upon himself. ’Tis Prudence, as well as good Manners +not to be fierce and vehement in Censures, for fear +of a Mistake, and a Blackblow. However, the pretended +Demonstration which this Examiner brings to prove, that, +in case the Earth was oblong, the Degrees would be greater +toward the Poles, does not affect <i>Eisensmidius</i>, for it +proceeds upon a Supposition which that Author does not +allow; namely, that the Vertical Lines, or the Lines of +Gravity are to be drawn directly to the Center of the +Earth: Whereas <i>Eisensmidius</i> supposes they ought to be +drawn at right Angles, to the Tangent of each respective +Horizon, and would not in all Figures lead directly to the +Center. However, we do not wonder that he is so rude +to Strangers, seeing he bears so hard in other places, upon +some of our own learned Countrymen.</p> + +<p class='c005'>We proceed now to the Theorist’s second Observation, +about Lunar Eclipses and the Shade of the Earth. This +Shade is generally presumed to be exactly round, as the +Section of a Cone: And yet the best Astronomers have +doubted of it, and some upon that Occasion have doubted +of the Figure of the Earth. <i>Kepler</i><a id='r29'></a><a href='#f29' class='c013'><sup>[29]</sup></a> in an Observation +of a Lunar total Eclipse, not finding the Shade of the +Earth perfectly round, but rather oblong, <i>ut ejus dimetiens +à Zona Torrida consurgentis sit minor dimetiente ejus à +Polis Terræ surgentis</i>, suspects that the Figure of the +Earth was so too. And that we must conclude it to be +<span class='pageno' id='Page_555'>555</span>so from this Observation, if there was not some Obliquity +in the Rays of the Sun, whereof he shews no Cause or +Occasion. <i>Si retinenda esset, inquit, rectitudo radiorum, +Globus ipse Terræ fiet oviformis, diametro per Polos longiore.</i> +And a like Observation to this he cites from <i>Tycho +Brahé</i>, in a central, or next to central Eclipse of the +Moon. These two great Astronomers, it seems, did not +find the Shade of the Earth to be justly conical; and +thereby take away the Reason or lessen the Doubt, which +hindered <abbr class='spell'>M.</abbr> <i>Deschales</i> from concluding (upon another +Observation) the Figure of the Earth to be oval.</p> + +<p class='c005'>The third Observation of the Theorist remains, which +is about the Return of the Sun unto the polar Parts of the +Earth, whether that be according to the Rules of a spherical +Surface. The Observations that have been made hitherto +in the Northern Climates about the Return of the +Sun to them, make it quicker than will easily consist with +a spherical Figure of the Earth; much less are they favourable +to a gibbous Form: For that Gibbosity under the Equator +must needs hinder the Appearance and Discovery of the +Sun in the respective polar Parts, more than a spherical +Figure would do. Now it hath been observ’d in <i>Nova +Zembla</i>, that the returning Sun appear’d to them seventeen +Days sooner than they expected, according to the +Rules of Astronomy, the Earth being supposed truly spherical; +and this may be thought an Argument that the +Earth is rather depress’d in its middle Parts. I leave the +Matter to farther Examination. I know ’tis usually imputed +to Refractions, but that is upon the Presumption +that the Earth is justly spherical; and a better Answer (upon +that Supposition) I think cannot be found. Though, +I think, it will not be easy in that Way, and upon that +Solution to make all the Phænomena agree, or to shew +that the Refractions could make so great a Difference. +However, this is no improper Topick to be consider’d in +reference to the Determination of the Figure of the Earth, +and for that purpose it was noted by the Theorist.</p> + +<p class='c005'>We have now done with that side of the Question, +that respects the oblong Figure of the Earth, and it remains +to consider the other Part; I mean the Opinion of +those that make the Earth protuberant about the Equator, +or an oblate Spheroid. This the learned Monsieur <i>Hugens</i><a id='r30'></a><a href='#f30' class='c013'><sup>[30]</sup></a> +thinks may be prov’d by Experiments made about +the different Vibrations of <i>Pendulums</i> in different Latitudes +<span class='pageno' id='Page_556'>556</span>of the Earth. ’Tis found, he says, by Experience +that a <i>Pendulum</i> near the Equator, makes its Vibrations +slower than another of the same Length, farther from the +Equator; and gives an Instance of it from an Experiment +made at <i>Caiene</i> in <i>America</i> (which is four or five Degrees +from the Equator) compar’d with another made at <i>Paris</i>. +From this Trial he concludes, first, that the Gravitation +is less under and near the Equator than towards the Poles, +according to their several Degrees of Latitude. Then he +infers, by Consequence, that the Land and the Sea are +higher towards the Equator, than towards the Poles. And +in Conclusion, that the Figure of the Earth is protuberant +and gibbous in the Middle, and more flatted, or of a shorter +Diameter betwixt Pole and Pole.</p> + +<p class='c005'>In this Conclusion, you see, there are several Things to be +considered according to the Premisses. First, Matter of +Fact, concerning the Inequality of Vibrations in equal +Pendulums, according to their different Latitudes; then +the following Inferences made from that Inequality. As +to the Matter of Fact, Monsieur <i>Hugens</i> seems to be doubtful +himself: He does not vouch it from his own Experience, +but he takes it from the Report of Monsieur <i>Richer</i>; +whose Person or Character I do not know, nor whether +his Relation be extant in Print. However, Monsieur <i>Hugens</i> +speaks dubiously of the Experiment, as such an one +whereof we ought to expect farther Confirmation. For +he says<a id='r31'></a><a href='#f31' class='c013'><sup>[31]</sup></a>, <i>we cannot trust entirely to this first Observation, +whereof we have not any Circumstance noted to us; and +still less to those that are said to be made at Guadeloupe, (at +a greater Latitude,) where the Pendule is said to be shorter +by two Lines than that at Paris.<a id='r32'></a><a href='#f32' class='c013'><sup>[32]</sup></a> We must expect to be +more justly inform’d of these different Lengths of Pendules, +as well under the Line as in other Climates.</i> And he refers +us to a farther Trial by his Clocks, rectified for a second +Voyage, whereof I have yet heard no Report. If +Matter of Fact be dubious, or Experiments discordant, +we cannot be assur’d of the Conclusion. It were to be +wish’d, that this different Gravitation in different Latitudes, +might be prov’d by other Experiments than that of +the Pendulum. Methinks, in ponderous Bodies, this Difference +might become sensible: Not indeed by a Balance +or Scales, for the supposed Decrease of Gravity would +have the same Effect upon the Counterpoise as upon the Body +weighed; but by other Powers that do not depend immediately +<span class='pageno' id='Page_557'>557</span>upon Gravity, as <i>Springs</i>, or any other Engines, +or by Rarefactions, or whatsoever hath the Force to raise, +sustain, or remove ponderous Bodies. For such Powers +have a less Effect with us than near the Equator, where +the Gravitation of Bodies that make the Counterpoise, is +supposed to be much lessen’d. Neither do I know if they +have try’d the Barometer, whether that will discover any +such Elevation, at, or near the Equator; the Mercury +sinking there much lower than with us, or indeed to nothing, +if the Height be comparatively so great as is supposed. +It seems strange, that the Difference of seventeen +Miles (call it little, or call it great, compar’d with the +Semidiameter of the Earth) should have a sensible Effect +upon Pendulums and upon nothing else.</p> + +<p class='c005'>Methinks, that Height of the Equator should make a +different Horizon (as to the Heavens, or the Earth, and +Sea) East and West, from North and South; the Figure +of the Earth being a Sphere one way and a Spheroid in the +other. The Sea also must be a prodigious Depth at the +Equator; deeper by seventeen Miles, than at or near +the Poles. I would gladly know what Experience there +is of this. Then in reference to our <i>Rivers</i>, how swift +and rapid, upon this Hypothesis, must the <i>Rivers</i> be that +rise at or near the Equator, or how slow the Motion of +those that ascend towards it, if at all they can be supposed +to climb so great an Hill. The great River of the +<i>Amazons</i>, in Southern <i>America</i>, is in some Parts of it four +or five Degrees from the Equator, others say much more; +yet runs up to the Equator with that vast load of Water, and +throws it self there into the Ocean. In the Northern <i>America</i>, +<i>Rio Negro</i> is represented to us, as having a longer +Course against the bent of the Earth, and crossing the +Equator, falls down Southward several Degrees: So +the <i>Nile</i> in <i>Africa</i> crosses the Line, and hath a long +Course on this side of it. <i>Rivers</i> do not rise higher by +a natural Course than their Fountain’s Head, and Hydrographers +usually assign two Foot, or two Foot and an +half in a Mile for the Descent of <i>Rivers</i>, but upon this +Hypothesis there will be fourteen or fifteen Foot (in respect +of the Center of the Earth) for every Mile, in Rivers +descending from the Equator; which is a Precipitation +rather than a navigable Stream. Suppose a Canal +cut from the Equator to the Pole, ’twould be a Paradox +to say the Water would not flow in this Chanel, nor descend +towards the Pole, having fourteen or fifteen Foot +Descent for every Mile, according to your Figure of the +<span class='pageno' id='Page_558'>558</span>Earth: And also it would be as great or a greater Paradox, +to suppose that Rivers would rise to the Equator, and with +the same Celerity (as we see they do) upon an Ascent of +so many Feet. And after all, to conclude the Argument, +if this Difference of Pendulums be found, it will still bear +a Dispute from what physical Causes that Difference +proceeds.</p> + +<p class='c005'>Thus far we have considered what Arguments have been +brought for the oblate Figure of the Earth from Effects; +and have noted such Observations to be made, as we +thought might be useful for Discovery of Truth, on +what side soever it may fall. We are now to consider an +Argument taken from the Causes, and brought by these +Authors to prove the same spheroidical Figure of the +Globe. To this purpose they observe, as is obvious and +reasonable, that in the diurnal Motion of the Earth, the +middle Parts about the Equator (where the Circles are +greatest, and consequently the Motion swiftest) would +fly off with a greater Force, and so rise higher than the +other Parts that were mov’d in lesser Circles in the same +time, and would have less Force to remove themselves +from the Center of their Motion. This is agreed on +all Hands, and was own’d by the Theorist in a fluid +Globe turn’d about its Axis, in case there was no Impediment +to hinder the rising or recession of those +middle Parts. But before we speak to that, on both +sides you see it must be suppos’d and granted, that the +Globe of the Earth was once fluid, or the exterior +Orb of it; and we ought to consider when, or at +what Time this was. It must have been surely at the +first Formation of the Earth, when it rose from a +Chaos, and before its Parts were consolidated and +grown hard. Supposing then that the interior Orb of +the Earth was once cover’d over with an Orb of Water, +the Question will be, how this Orb of Water +came to be cover’d with dry Land, or came to be +divided into Land and Water, as it is now.</p> + +<div class='figcenter id003'> +<span class='pageno' id='Page_559'>559</span> +<img src='images/fig6.jpg' alt='The Earth, covered with Water.' class='ig001'> +<div class='ic002'> +<p>Figure 6</p> +</div> +</div> + +<div class='figcenter id003'> +<img src='images/fig7.jpg' alt='The Earth, as it is now.' class='ig001'> +<div class='ic002'> +<p>Figure 7</p> +</div> +</div> + +<p class='c005'><span class='pageno' id='Page_560'>560</span>Let (A) represent an Hemisphere of the Earth, in its +first State, when covered with Water; and (B) the same +Hemisphere as it is now. This Author must tell us, consistently +with his Hypothesis, how the Earth could pass out +of one of these States into the other, without passing +through some intermediate State; or how this Change was +made in its Surface, from what Causes, and in what manner. +If the first Earth was a Concretion upon the Face of +the Waters, then indeed it would have the same Figure +with the watery Globe under it; but if it was from the +Beginning in this present Form firm and solid, as it is now +rocky and mountainous, then the Question is, <i>how</i> the +Parts or Regions of the Earth about the Equator could +be raised above a spherical Figure, or into an oblate +Spheroid, as they say the Earth is now. I take it for +granted, that they suppose the Land raised as well as the +Water; for otherwise the Ocean would overflow at those +Parts of the Earth. Suppose then the Waters raised by the +Circumvolution of the Earth, how was the <i>Terra firma</i> +rais’d, or how could it be rais’d by that or any such Cause?</p> + +<p class='c005'>These Questions are no matter of Difficulty to the +Theorist, who supposes the first Earth to have covered the +Waters, and to have taken their Shape, whatsoever it was, +as upon a Mold: Then upon its Dissolution and Disruption +at the Deluge, to have fallen into that uneven and +uninterrupted Form it hath now. But feeling this Method +does not please the Examiner, he must tell us how, upon +his Hypothesis, the Land or solid Parts of the Earth could +be rais’d above a spherical Convexity into such a gibbous +Figure, as he supposes them now to have under the Equator.</p> + +<p class='c005'>Monsieur <i>Hugens</i><a id='r33'></a><a href='#f33' class='c013'><sup>[33]</sup></a> makes this broad Spheroid of the +Earth to have been the Effect of Gravity in the Formation +of the Earth; the Matter whereof being then turned round, +it would, as he thinks, be brought to settle in this oblate +Figure. Very well! But this must be in its very first Concretion +from a Chaos, before it was fix’d and compact as +it is now; for the Rotation of the Earth could have no +such effect upon it after it was hard. Now if you admit +the exterior Globe of the Earth, to have been in such a +State betwixt Fixtness and Fluidity, it will lead us directly +to the Theorist’s Hypothesis, which supposes a soft and +tender Concretion at first, over all the Face of the Waters. +<span class='pageno' id='Page_561'>561</span>I say, <i>over all the Face of the Waters</i>: For it must be +universal; both because there is no Reason why these earthy +Particles that made the Concretion, should not fall upon +one Part of the Globe, as well as upon another; and also +if they did not fall upon the Equinoctial Parts, how came +there to be Land in that part, or that Land rais’d higher +than the rest, as this Hypothesis will have it?</p> + +<p class='c005'>In these Remarks upon the protuberant Figure of the +Earth, you see it is allow’d, that there would be a greater +Tendency from the Center in the middle Parts of the Globe, +and the Waters would rise there, if there was no Impediment. +But the Theorist did believe that the Vortex, or +circumfluent Orb was streighter, or of a shorter Diameter +there than through the Poles; and consequently the Waters +having less room to dilate, would be press’d and detruded +towards the Poles. These Authors, it may be, will allow +no Vortices to the Planets; but then they must assign some +other sufficient Cause to carry the Planets in their periodical +Motions (and with the same Velocity for innumerable +Ages) about their common Center; and the Secondary +about their Primary: As also what gives them their diurnal +Rotation, and the different Position of their Axes. Neither +would it be easy to conceive, how a great Mass of +fluid and volatile Matter, having no Current, or Determination +any one way, and being often check’d in its progressive +Motion, should not fall into circular Motions, +or into Vortices of one sort or other; especially if you +place in this Mass some great solid Bodies turned about +their Axes.</p> + +<p class='c005'>These are more general Problems; and when they are +determin’d with Certainty, we shall better judge of the +Particulars that depend upon them. But I say still, that +neither Figure of the Earth, oblong or oblate, can be +prov’d from the Rotation of the Earth and its Gravity, without +supposing the Globe form’d into that Shape before it +came to be harden’d, before it came to be loaded and stiffen’d +by Rocks and stony Mountains. Therefore upon both Hypotheses +it must be allow’d, that there was such a Time, such a +State of the Earth, when its tender Orb was capable of those +Impressions and Modifications; and that Orb must have lain +above the Waters, not under them, nor radicated to the +Bottom of them, for then such Cause could not have had +such an Effect upon it. And in the last place, this Concretion +upon the Waters must have been throughout all +the Parts of the Earth, or all the Parts of the Land which +are now rais’d above a spherical Surface; and no reason +<span class='pageno' id='Page_562'>562</span>can be given, as we noted before, why the rest should not +be cover’d as well as those. So that in effect both the Hypotheses +suppose that all the watery Globe was at first cover’d +with an earthy Concretion.</p> + +<p class='c005'>Now this being admitted, you have confirm’d the main +Point of the <i>Theory</i>: Namely, that the Abyss was once, +or at first cover’d with a terrestrial Concretion, or an Orb +of Earth. Grant this, and we’ll compound for the rest, +let the Earth at present be of what Figure it will: If there +was such an original Earth that cover’d the Waters, both +the Form and Equilibration of the Earth may easily appear, +and how by a Dissolution of it a Deluge might arise. +But as to the present Earth, the Theorist never affirm’d +that its Figure was oval, but he<a id='r34'></a><a href='#f34' class='c013'><sup>[34]</sup></a> noted such Observations +made or to be made, as he thought might be proper to determine +its Figure, and still desires that they may be pursued. +He added also, that he would be glad to receive any +new ones, that would demonstrate the precise Figure of +the Earth. And accordingly, he is willing to consider in +this Particular and all others, the Arguments and Remarks +of such eminent Authors, as have lately given a new +Light to the System of the World.</p> + +<p class='c005'>This may suffice to have spoken in general concerning +these two spheroidical Figures of the Earth. We must +now consider what particular Objections are made by the +Examiner against its oval Figure. He says, <i><abbr title='pages'>p.</abbr> 103, 104</i>, <i>&c.</i> +admitting the oval Figure of that first Earth, it would not +be capable however, to give a Course to the Rivers from +the polar Parts, towards the Equinoctial. And his Reason +is this; because the same Causes which cast the Abyss or +the Ocean towards the Poles, would also keep the Rivers +from descending from the Poles: But there is no Parity of +Reason betwixt the Abyss or the Ocean, and the Rivers. +We see in the Flux and Reflux of the Ocean, let the Cause +of it be what it will, it hath not that Effect upon Rivers, +nor upon Lakes, nor upon lesser Seas; yet the Circum-rotation +of the Earth continues the same. And his confounding +the Ocean and Rivers in the ante-diluvian Earth +is so much the worse, seeing there never was an Ocean +and Rivers together in that Earth. While there was an +open Ocean, there were no Rivers, and when there were +Rivers, there was no open Ocean, but an inclos’d Abyss: +So though he makes large Transcripts there and elsewhere +out of the Theory, he does not seem always to have +well digested the Method of it.</p> + +<p class='c005'><span class='pageno' id='Page_563'>563</span>After this Objection, the Examiner charges the Theorist +with want of Skill in Logick; but his Charge is +grounded upon another Misunderstanding or Misrepresentation. +He pretends there, <i><abbr title='page'>p.</abbr> 107.</i> that the Theorist +hath made such a Ratiocination as this. <i>All Bodies by +reason of the Earth’s diurnal Rotation, do endeavour to recede +from the Axis of their Motion; but by reason of the +Pressure of the Air, and the Streightness of the Orb, they +cannot recede from the Axis of their Motion, therefore they +will move towards the Poles, where they will come nearer +to the Axis of their Motion.</i> These are the Examiner’s Words +in that Place, where he says he will put the Theorist’s Reasoning +in other Words: But I do not like that Method, +unless the Examiner were a more judicious or faithful Paraphrast +than he seems to be: Let every one be tried by +their own Words, and if there be any false Logick or +Nonsense in the forecited Words of the Examiner, let it +fall upon their Author. The Theorist said<a id='r35'></a><a href='#f35' class='c013'><sup>[35]</sup></a>, that Bodies, +by reason of the Earth’s Motion did, <i>conari à centro sur +motûs recederè</i>: These Words this Translator renders, <i>endeavour +to recede from the Axis of their Motion</i>; and by +changing the Word <i>Center</i> into <i>Axis</i> (whether carelesly +or wilfully I know not) of plain Sense he hath made Nonsense; +and then makes this Conclusion, <i>p. 108.</i> (which +follows indeed from his own Words, but not from those +of the Theorist) <i>because all Bodies do endeavour to recede +from the Axis of their Motion, therefore they will endeavour +to go to the Axis of their Motion</i>.</p> + +<p class='c005'>The Theorist’s Argumentation was plainly this: Seeing +in the Rotation of the Earth, Bodies tend from the Center +of their Motion, if they meet with an Impediment +there, they will move laterally in the next easiest and +openest way; and therefore the Waters under the Equator +being stopp’d in their first Tendency, would divert +towards the Poles; wherein, I think, there is no +false Logick. That there was no Impediment there, +he must prove by other Arguments than his own Dictates +or bare Assertion, which will not pass for a Proof.</p> + +<p class='c005'>He proceeds now to discourse of the centrifugal Force +and the Effects of it, together with Gravity: But he should +have given us a better Notion of the centrifugal Force, +than what he sets down there; for he says (<i><abbr title='page'>p.</abbr> 110. <abbr class='spell'>l.</abbr> 24.</i>) +<i>A centrifugal Force, is that Force by which a Body is drawn +towards the Center</i>: This is a strange Signification of that +<span class='pageno' id='Page_564'>564</span>Word. And in the next Page (<i><abbr title='page'>p.</abbr> 111. <abbr class='spell'>l.</abbr> 22.</i>) he says, by +this centrifugal Force, Bodies <i>endeavour to recede from the +Center of their Motion</i>; which is true, but contrary to +what he said just before. I think ’tis Gravity, not centrifugal +Force, that brings Bodies towards the Center.</p> + +<p class='c005'>But to pass by this Contradiction, and to proceed: +What he says, from others, about the Proportions of the +centrifugal Force and Gravity in Bodies turn’d round, and +particularly in Fluids, how they would fly off more or +less, according to the Circles of their Motion, was always +(as hath been mention’d before) suppos’d and allow’d +by the Theorist, if there was no Restraint or Pressure +upon one Part more than another of the fluid Globe: +So that he might have spared here six or seven Pages.</p> + +<p class='c005'>In like manner, he might have spar’d what he hath transcrib’d +in his following Pages from those excellent Authors +we referr’d to before, about calculating the Diminutions +of Gravity made by the centrifugal Force, in different +Latitudes; with other such Excursions. These, I +say, might have been spar’d, as needless upon this Occasion, +or to the Confutation of the <i>Theory</i>, till the principal +Point, upon which they depend, be better prov’d. I +made bold to say, they were transcrib’d from those Authors, +as any one may see that pleases to consult the Originals, +<i>Newt. Philos. Nat. Princ. Math. <abbr class='spell'>l.</abbr> 3. prop. 18, +19, 20.</i> <i>Hugens Discour. de la cause de la Pesanteur, <abbr title='page'>p.</abbr></i> +147, 148, <i>&c.</i> And this <i>French</i> Discourse of Monsieur +Hugens, he hath not so much as once nam’d, though he +hath taken so much from it. And after all, when these +Things are determin’d in Speculation, it will still be a +Question what the true physical Causes of them are.</p> + +<p class='c005'>At last, for a farther Confirmation of the broad spheroidical +Figure of the Earth, he adds an Observation from +the Planet <i>Jupiter</i>, which is found to be of such a Figure. +And <i>therefore</i>, he says, <i><abbr title='page'>p.</abbr> 137, 138.</i> <i>We need not doubt, +but that the Earth, which is a Planet like the rest, and +turns round its Axis, as they do, is of the same Figure</i>. He +might as well conclude, that every Planet, as well as the +Earth, is of the same Figure. And what Reason can he +give, why all the Planets that have a Rotation upon their +Axis, are not broad Spheroids, as well as those two which +he supposes to be so? If that be a sufficient Cause, and +be found in other Planets as well as those, why hath it +not the same Effect? Or he might as well conclude, that +the Earth hath a perpetual Equinox, because <i>Jupiter</i> hath +so. This is the same Fault which he hath so often committed, +<span class='pageno' id='Page_565'>565</span>of measuring all the Works of God by one or +two. If a Man was transported into the Moon, the +nearest Planet; or into <i>Mercury</i> that is so near the Sun, or +into <i>Saturn</i>, (or any of his <i>Satellites</i>) that is so remote from +it; would he not find, think you, a much different Face +and State of those Planets, from what we have upon this +Earth? Inhabitants of a different Constitution, the Furniture +of every World different, Animals, Plants, Waters, +and other inanimate Things: As also different Vicissitudes +of Days and Nights, and the Seasons of the Year; according +to their different Positions, Revolutions and +Forms? Therefore not without Reason we noted before, +how much the Narrowness of some Mens Spirits, Thoughts +and Observations, confine them to a particular Pattern and +Model, nor considering the infinite Variety of the divine +Works, whereof we are not competent Judges.</p> + +<p class='c005'>Now comes in his rude Censure of Dr. <i>Eisensmidius</i>, +both for his Mathematicks and bad Logick, or want of +<i>common Sense</i>; but to this we have spoken before. He +also, in the same Paragraph, <i><abbr title='page'>p.</abbr> 142.</i> wonders at the Theorist’s +strange Logick, to make the centrifugal Force of +Bodies upon the Earth, to be the Cause of its oblong Figure. +That indeed would be strange Logick if it was +made the proximate Cause of it. But that is not the Theorists’s +Logick but the Examiner’s, as it is distorted and +misrepresented by him. The Theorist suppos’d the Pressure +of that Tumour of the Waters, occasion’d by the +centrifugal Force (as its original Cause) to be the immediate +Cause of the oblong Figure of the Earth; and that +Pressure suppos’d, there is nothing illogical in the Inference. +He had formerly taken Notice, <i><abbr title='page'>p.</abbr> 101, 103.</i> of +this Reason, from the Streightness of the Orb in that Part, +when he gave the Theorist’s Account of that Figure; but +he thought fit to forget it now, that his Charge might not +appear lame.</p> + +<p class='c005'>This, Sir, is a short Account of this Author’s Objections; +but there are some Things so often repeated by him, +that we are forc’d to take Notice of them more than +once; as that about Miracles and final Causes. He truly +notes, <i><abbr title='page'>p.</abbr> 31.</i> that to be <i>a much easier and shorter Way of +giving an account of the Deluge</i>, or other Revolutions of +Nature: But the Question is not, which is the shortest and +easiest Way, but which is the truest. No Man in his Senses +can question the divine Omnipotency, God could do +these Things purely miraculously, if he pleas’d; but the +Thing to be consider’d is, whether, according to the Methods +<span class='pageno' id='Page_566'>566</span>of Providence, in the Changes and Revolutions of +the natural World, the Course of Nature and of natural +Causes is not made use of so far as they will go. Both +<i>Moses</i> and <abbr title='Saint'>St.</abbr> <i>Peter</i> mention material Causes, but always +including the divine Word and Superintendency. The +Theorist does not think (as is sufficiently testified in several +Places) that purely material and mechanical Causes, +guided only by the Laws of Motion, could form this +Earth, and the Furniture of it; and does readily believe +all Miracles recorded in Holy Writ, or elsewhere, well +grounded: But Miracles of our own making or imagining, +want Authority to support them. Some Men when +they are at a loss in the Progress of their Work, call in +a Miracle to relieve them in their Distress. You know +what hath been noted both by <a id='r36'></a><a href='#f36' class='c013'><sup>[36]</sup></a>Philosophers and others +to that purpose.</p> + +<p class='c005'>As to final Causes, the Contemplation of them is very +useful to moral Purposes, and of great Satisfaction to the +Mind, where we can attain to them. But we must not +pretend to prove a thing to be so or so in Nature, because +we fancy it would be better so; nor deny it to be in such +a manner, because to our Mind it would be better otherwise. +Almighty Power and Wisdom, that have the whole +Complex and Composition of the Universe in View, take +other Measures than we can comprehend or account for. +Even in this small Earth that we inhabit, there are several +Plants and Animals, which to us appear useless or noxious, +and yet no doubt would be found proper for this State, if +we had the whole Prospect and Scheme of Providence. +As to efficient Causes, they must be either material or +immaterial, and whatsoever is prov’d to be the immediate +Effect of an immaterial Cause, is so much the more acceptable +to the Theorist, as it argues a Power above Matter. +But as to purely material Causes, they must be mechanical; +<span class='pageno' id='Page_567'>567</span>there being no other Modes, or Powers of Matter +(at least in the Opinion of the Theorist) but what are +mechanical: And to explain Effects by such Causes, is +properly natural Science.</p> + +<p class='c005'>We have taken Notice before of this Author’s ambiguous +use of Words, without declaring in what Sense he +uses them: And he is no less ambiguous as to his Opinions. +When he speaks of the Origin and Formation of +the WORLD, he does not tell us what he means by that +Word; whether the great Compound of the Universe, or +that small Part only where we reside. His <i>centrifugal</i> +Force he interprets in contrary Senses, or in contrary +Words, and reserves the Sense to himself. Sometimes +he speaks of the Motion of the Sun, and sometimes +of the Motion of the Earth, and sticks to no System: +Neither does he tell us what he means by the <i>Mosaical</i> +Abyss, or <i>Tehom Rabbah</i>, which the Theorist supposes +to have been broken up at the Deluge. We ought +to know in what Sense and Signification he uses Words +or Phrases: at least if he use them in a different Sense from +that of the Theorist’s.</p> + +<p class='c005'>I know, <i>Sir</i>, you will also take Notice of his hard Words +and coarse Language, as, <i>that’s false, that’s absurd, that’s +ridiculous</i>. This, you will say, is not the usual Language +amongst Gentlemen; but we find it too usual with +some Writers, according to their particular Temper and +Experience in the World. For my part, I think Rudeness +or Disingenuity in examining the Writings of another +Person, fall more heavy (in the Construction of fair +Readers) upon him that uses them, than upon him that +suffers them. I am,</p> + +<p class='c005'><i>SIR</i>,</p> + +<p class='c005'><i>Your most humble Servant</i>,</p> + +<p class='c005'><i>FINIS</i>.</p> + +<div class='nf-center-c1'> +<div class='nf-center c002'> + <div><span class='large'>Footnotes</span></div> + </div> +</div> + +<div class='footnote' id='f1'> +<p class='c005'><span class='label'><a href='#r1'>1</a>.  </span><i>Lib. 5. <abbr title='chapter'>ch.</abbr> 32, &c.</i></p> +</div> +<div class='footnote' id='f2'> +<p class='c005'><span class='label'><a href='#r2'>2</a>.  </span>Dial. <i>cum</i> Tryph.</p> +</div> +<div class='footnote' id='f3'> +<p class='c005'><span class='label'><a href='#r3'>3</a>.  </span><i>Contra Marc.</i></p> +</div> +<div class='footnote' id='f4'> +<p class='c005'><span class='label'><a href='#r4'>4</a>.  </span><i>Lib. 7.</i></p> +</div> +<div class='footnote' id='f5'> +<p class='c005'><span class='label'><a href='#r5'>5</a>.  </span><i>Quest. & respon. 93.</i></p> +</div> +<div class='footnote' id='f6'> +<p class='c005'><span class='label'><a href='#r6'>6</a>.  </span>There was a Sect amongst the <i>Jews</i> that held this Perpetuity +and Immutability of Nature; and <i>Maimonides</i> himself was of this +Principle, and gives the same Reason for it with the Scoffers +here in the Text, <i>Quod mundus retinet & sequitur Consuetudinem +suam.</i> And as to those of the <i>Jews</i> that were <i>Aristoteleans</i>, it was +very suitable to their principles to hold the Incorruptibility of +the World, as their Master did. <i>Vid. Med. in loc.</i></p> +</div> +<div class='footnote' id='f7'> +<p class='c005'><span class='label'><a href='#r7'>7</a>.  </span>δὶ ῀ὠν, <i>per que</i>. Vulgat. <i>Quamobrem</i>, Beza. <i>Quâ de causâ</i>, +Grot. <i>Nemo interpretum reddidit</i> δὶ ῀ὠν, per quas; <i>subintelligendo</i> +aquas. <i>Hoc enim argumentationem Apostolicana tolleret, supponeretque +illusores illos ignorâsse quod olim fuerit Diluvium; Quod supponi +non posse supra ostendimus.</i></p> +</div> +<div class='footnote' id='f8'> +<p class='c005'><span class='label'><a href='#r8'>8</a>.  </span>This Phrase or manner of Speech συνισάναι ἐκ vel ἐξ is +not usual in <i>Greek</i> Authors; and upon a like Subject, <i>Plato</i> +saith, τὸν δὲ κόσμον συνισάναι ἐκ πυρὸς ὕδατος, ἀέρος, γῆς, but +he that should translate <i>Plato</i>, <i>the World stands out of Fire, Water</i>, +<i>&c.</i> would be thought neither <i>Grecian</i>, nor Philosopher. +The same Phrase is us’d in reciting <i>Heraclitus</i> his Opinion, +τὰ πάντα ἐκ πυρὸς συνεσάναι, καὶ εἰς τοῦτο ἀναλιέως. And also in +<i>Thales</i> his which is still nearer to the Subject, ἐκ τοῦ ὑδατός, +φηοι, συνιζάναι πάντα, which <i>Cicero</i> renders, <i>ex aquâ, dixit, constare +omnia</i>. So that it is easy to know the true Importance +of this Phrase, and how it is ill render’d in the English, <i>standing +out of the Water</i>.</p> +</div> +<div class='footnote' id='f9'> +<p class='c005'><span class='label'><a href='#r9'>9</a>.  </span>Whether you refer the Words ἐξ ὕδατ. καὶ δὶ ὕδατ separately +to the Heavens and the Earth, or both to the Earth, or +both to both, it will make no great Difference as to our Interpretation.</p> +</div> +<div class='footnote' id='f10'> +<p class='c005'><span class='label'><a href='#r10'>10</a>.  </span>I know some would make this Place of no effect by rendering +the <i>Hebrew</i> Particle על <i>juxta, by</i> or <i>near</i> to; so they +would read it thus, <i>he had founded the Earth by the Sea-side</i>, and +establish’d it by the Floods. What is there wonderful in this, +that the Shores should lie by the Sea-side? Where could they +lie else? What Reason or Argument is this, why the Earth should +be the Lord’s? The Earth is the Lord’s, <i>for</i> he hath founded it <i>near</i> +the Seas. Where is the Consequence of this? But if he founded it +upon the Seas, which could not be done by any other Hand but his, +it shews both the Workman and the Master. And accordingly in +that other, <i><abbr title='Psalms'>Psal.</abbr></i> <abbr title='a hundred and thirty-six'>cxxxvi.</abbr> 6, if you render it, He <i>stretched</i> out the +Earth <i>near</i> the Waters, How is that one of God’s great Wonders, +as it is there represented to be? Because in some few Places this +Particle is rendered otherwise, where the Sense will bear it, must +we therefore render it so when we please, and where the Sense will +not bear it? This being the most usual Signification of it, and there +being no other Word that signifies <i>above</i> more frequently or determinately +than this does, why must it signify otherwise in this Place? +Men will wriggle any way to get from under the Force of a Text, +that does not suit to their own Notions.</p> +</div> +<div class='footnote' id='f11'> +<p class='c005'><span class='label'><a href='#r11'>11</a>.  </span>This reading or translating is generally followed, (<i>Theor. +Book</i> <abbr title='one'>i.</abbr> <i><abbr title='page'>p.</abbr></i> 86.) though the <i>English</i> Translation read <i>on a heap</i>, +unsuitably to the Matter and to the Sense.</p> +</div> +<div class='footnote' id='f12'> +<p class='c005'><span class='label'><a href='#r12'>12</a>.  </span>See <i>Philo Judæus</i> his Description of the Deluge, both as +to the Commotions of the Heavens, and the Fractions of the +Earth. In his first Treatise <i>de Abrahamo</i>, <i>mih</i>, <i><abbr title='page'>p.</abbr></i> 279.</p> +</div> +<div class='footnote' id='f13'> +<p class='c005'><span class='label'><a href='#r13'>13</a>.  </span><i>Uti comparatio præcedens</i>, <abbr title='verse'>ver.</abbr> 4, 5, 6. <i>de ortu Telluris, sumitur +ab ædificio, ita hæc altera de orsu maris, sumitur à partu; & exhibetur +Oceanus, primùm, ut fœtus inclusus in utero, dein ut erumpens & prodeuns, +denique ut fasciis & primus suis panniis involvutus. Atque ex +aperto Terræ utero prorupit aquarum moles, ut proluties illæ, quam +simul cum fœtu profundere solet puerpera</i>.</p> +</div> +<div class='footnote' id='f14'> +<p class='c005'><span class='label'><a href='#r14'>14</a>.  </span><i>Eg: quidem i et sum sententis, so in barum resum de quibus agnt +regnitienem, a alarum qunque, quo mements snt, sum s Des aut +Natur ut pat estes perviniendi, ratio i ce est, aliq +claris invi: Non eujecturatis, v, Quetras +nimpe i, que opesmi sui, qui meimi sicavent ab, +quam amcteren.</i></p> +</div> +<div class='footnote' id='f15'> +<p class='c005'><span class='label'><a href='#r15'>15</a>.  </span><i>Si admittamus insupor Ignam Centratem, sive Maisom ignir in centra Terra, +quod quidem ain est basus argumenti. Neque partem intimam Chaos, niji ibiter +& pro formo, conjiaeravi, cum ad um, nesram non spestet.</i> <i>Vid. etiam</i> <abbr title='page'>p.</abbr> 186.</p> +</div> +<div class='footnote' id='f16'> +<p class='c005'><span class='label'><a href='#r16'>16</a>.  </span><i>Notandum verò, quamvis mundi veteris dissolutionem & rationes Diluvii secundum +ordinem causarum naturalium, explicemus, quòd eo modo magis clarè & +distinctè intelligantur; non ideò in pœnam humani generis ordinatum suisse diluvium, +singulisque ipsius motibus præfuisse providentiam, inficiamur: imò in eo elucet +maximè Sapientia divina, quòd mundum naturalem morali ita coaptet & attemperet, +ut hujus ingenio, illius ordo & dispositio semper respondeat: & amberum +libratis momentis, simul concurrant & unà compleantur utriusque tempora & vicissitudines; +ipse etiam Apostolus Petrus diluvii & excidii mundani causas naturales +assignat, cùm ait</i>, δὶ ὧν, &c.</p> +</div> +<div class='footnote' id='f17'> +<p class='c005'><span class='label'><a href='#r17'>17</a>.  </span><i>De Grat. prim. tm. <abbr class='spell'>c.</abbr> 12.</i></p> + +<p class='c005'><i>Accedit adbat, quad Paradisus ita deferiditus à Sinsto</i> Basilio<i>, in I. ’to de Paradiso; +à</i> Joan. Damasceno,<i> Libre secundo, de fide, capit; à Sano</i> Augustino +<i>Libre decim: quarto et cevit ete Dei, capit. 10. Ab A, A & Claud. Ma.</i></p> +</div> +<div class='footnote' id='f18'> +<p class='c005'><span class='label'><a href='#r18'>18</a>.  </span>The Exceptor rejects, first the <i>Waters of the Sea</i>: Then the <i>Waters in +the Bowels of the Earth</i>: Then the <i>supercelestial Waters</i>: Then a <i>new Creation +of Waters</i>: Then the <i>Mass of Air</i> chang’d into Water: And lastly, a <i>partial +Deluge</i>. And therefore he puts Men fatally, either upon the Theory, or upon +his new Hypothesis.</p> +</div> +<div class='footnote' id='f19'> +<p class='c005'><span class='label'><a href='#r19'>19</a>.  </span>This he acknowledges, <i><abbr title='page'>p.</abbr></i> 325. (<i>We expound a Text or two of Scripture +so as none ever did; and deferring the common received Sense, put an unusual +Gloss upon them</i>, not to say, ἰδίαν ἐπίλυσιν, <i>a private Interpretation</i>,) and +<abbr title='page'>p.</abbr> 359.</p> +</div> +<div class='footnote' id='f20'> +<p class='c005'><span class='label'><a href='#r20'>20</a>.  </span><abbr title='page'>P.</abbr> 303. <i>But though these Caverns be called Deeps, we must not take them +for profound Places, that went down into the Earth, below the common Surface of +it: On the contrary, they were situate above it.</i></p> +</div> +<div class='footnote' id='f21'> +<p class='c005'><span class='label'><a href='#r21'>21</a>.  </span><abbr title='Psalms'>Psal.</abbr> <abbr title='a hundred and fourteen'>cxiv.</abbr> 7, 8. <i>Tremble, then Earth, at the Presence of the Lord, at the +Presence of the God of</i> Jacob: <i>Which turned the Rock into a standing Water, +the Flint into a Fountain of Waters</i>.</p> + +<p class='c005'>Numb. <abbr title='twenty'>xx.</abbr> 10, 11. <i>And</i> Moses <i>and</i> Aaron <i>gathered the Congregation together +before the Rock, and he said unto them, Hear now, you Rebels; must we fetch you +Water out of this Rock? And</i> Moses <i>lift up his Hand, and with his Rod he smite +the Rock twice, and the Water came out abundantly</i>.</p> +</div> +<div class='footnote' id='f22'> +<p class='c005'><span class='label'><a href='#r22'>22</a>.  </span><i>Engl. Theor.</i> <i><abbr title='chapter'>Chap.</abbr></i> <abbr title='eight'>VIII.</abbr> <abbr title='page'>p.</abbr> 112, <i>&c.</i></p> +</div> +<div class='footnote' id='f23'> +<p class='c005'><span class='label'><a href='#r23'>23</a>.  </span><i>Cic. de Nat. Dict. <abbr class='spell'>l.</abbr> 1.</i></p> +</div> +<div class='footnote' id='f24'> +<p class='c005'><span class='label'><a href='#r24'>24</a>.  </span><i>Galil. Syst. Cos.</i> <i><abbr title='page'>p.</abbr></i> 133. <i>Hugen. Cosmetô.</i> <i><abbr class='spell'>c.</abbr></i> 2. <i><abbr title='page'>p.</abbr></i> 115.</p> +</div> +<div class='footnote' id='f25'> +<p class='c005'><span class='label'><a href='#r25'>25</a>.  </span><i>Engl. <abbr title='page'>p.</abbr> 230, &c. Lat. <abbr title='page'>p.</abbr> 107.</i></p> +</div> +<div class='footnote' id='f26'> +<p class='c005'><span class='label'><a href='#r26'>26</a>.  </span><i>Cosmoth. <abbr title='page'>p.</abbr> 135.</i></p> +</div> +<div class='footnote' id='f27'> +<p class='c005'><span class='label'><a href='#r27'>27</a>.  </span><i><abbr class='spell'>l. s.</abbr> Prop. 4.</i></p> +</div> +<div class='footnote' id='f28'> +<p class='c005'><span class='label'><a href='#r28'>28</a>.  </span><i>Ibid.</i> Prop. 56.</p> +</div> +<div class='footnote' id='f29'> +<p class='c005'><span class='label'><a href='#r29'>29</a>.  </span><i>Ephames. par. 2. ad An. 1624.</i></p> +</div> +<div class='footnote' id='f30'> +<p class='c005'><span class='label'><a href='#r30'>30</a>.  </span><abbr title='page'>P.</abbr> 145.</p> +</div> +<div class='footnote' id='f31'> +<p class='c005'><span class='label'><a href='#r31'>31</a>.  </span><i>Disc. de la Pesant. <abbr title='page'>p.</abbr> 149.</i></p> +</div> +<div class='footnote' id='f32'> +<p class='c005'><span class='label'><a href='#r32'>32</a>.  </span><i>Ibid. <abbr title='page'>p.</abbr> 165.</i></p> +</div> +<div class='footnote' id='f33'> +<p class='c005'><span class='label'><a href='#r33'>33</a>.  </span><i><abbr class='spell'>M.</abbr> Hugens de la Pesant, <abbr title='page'>p.</abbr> 152. Il est a croire, que la Terre a pris +cette figure, lors qu’ elli a esté assemblee par l’effect de la Pesanteux: sa matiere +sient des mouvement circulatoire de 24 heures.</i></p> +</div> +<div class='footnote' id='f34'> +<p class='c005'><span class='label'><a href='#r34'>34</a>.  </span><i>Lat. Theor. lib. 2. <abbr title='page'>p.</abbr> 185.</i></p> +</div> +<div class='footnote' id='f35'> +<p class='c005'><span class='label'><a href='#r35'>35</a>.  </span><i>Theor. <abbr class='spell'>l.</abbr> 2. 5. <abbr title='page'>p.</abbr> 186.</i></p> +</div> +<div class='footnote' id='f36'> +<p class='c005'><span class='label'><a href='#r36'>36</a>.  </span><i>Plat. Cratyl. <abbr class='spell'>m.</abbr> <abbr title='page'>p.</abbr> 425. Ἐπειάν τι ἀπορῶσιν, ἐτὶ τάς μηχανὰς καταθεύγουσι, +θεοῦς αἴροντεσ. Cum rei alicujus engusios, ad machines +consugiunt & D inducunt.</i> This is also remark’d and render’d in other +Words by <i>Tully</i> in <i>Nat. Dor. <abbr class='spell'>l.</abbr> 1.</i> Cum <i>explicare argumenti exitum non pet, +confugitis ad Deum</i>. <abbr title='Saint'>St.</abbr> <i>Austin</i> also speaking about the supercelestial Waters, +hath noted this Method, and reprov’d it, in these Words, <i>Nec quisquam +echos refellere, ut decat secundum omnpotentism Dei sunt possibatis +nos credere equas etiam am era quam novimus atque sentimus, +corpori in que sunt sydera, super sufas: Nunc enim quam Deus +rerum secundum Scripturam ejus, nec qu convenit, non solus quad +in vel ad misacutum omnipotent.</i> +You see Discretion and Moderation is to be used in these and such like +Matters.</p> +</div> +<div> + + <ul class='ul_1 c002'> + <li>Transcriber’s Notes: + <ul class='ul_2'> + <li>Footnotes have been collected at the end of the text, and are linked for ease of + reference. + </li> + </ul> + </li> + </ul> + +</div> + +<div style='text-align:center'>*** END OF THE PROJECT GUTENBERG EBOOK 76101 ***</div> + </body> + <!-- created with ppgen.py 3.57e (with regex) on 2025-05-15 20:30:04 GMT --> +</html> + diff --git a/76101-h/images/cover.jpg b/76101-h/images/cover.jpg Binary files differnew file mode 100644 index 0000000..96f7a60 --- /dev/null +++ b/76101-h/images/cover.jpg diff --git a/76101-h/images/fig4-1.jpg b/76101-h/images/fig4-1.jpg Binary files differnew file mode 100644 index 0000000..c5df23b --- /dev/null +++ b/76101-h/images/fig4-1.jpg diff --git a/76101-h/images/fig5.jpg b/76101-h/images/fig5.jpg Binary files differnew file mode 100644 index 0000000..806af99 --- /dev/null +++ b/76101-h/images/fig5.jpg diff --git a/76101-h/images/fig6.jpg b/76101-h/images/fig6.jpg Binary files differnew file mode 100644 index 0000000..526a5f3 --- /dev/null +++ b/76101-h/images/fig6.jpg diff --git a/76101-h/images/fig7.jpg b/76101-h/images/fig7.jpg Binary files differnew file mode 100644 index 0000000..ba91d4d --- /dev/null +++ b/76101-h/images/fig7.jpg |
