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diff --git a/76101-0.txt b/76101-0.txt new file mode 100644 index 0000000..c178a26 --- /dev/null +++ b/76101-0.txt @@ -0,0 +1,15923 @@ + +*** START OF THE PROJECT GUTENBERG EBOOK 76101 *** + + + The Sacred Theory of the Earth + + + + + THE SACRED THEORY OF THE EARTH. + + Containing an ACCOUNT of the + Original _of the_ Earth, + + And of all the + + GENERAL CHANGES + + Which it hath already undergone, or is to + undergo, till the CONSUMMATION + of all Things. + + + The TWO LAST BOOKS, + + _Concerning the Burning of the WORLD, + AND + Concerning the New Heavens, and New Earth._ + + VOL. II. + + _LONDON_: + + Printed for J. HOOKE, at the _Flower-de-luce_, over-against + St. _Dunstan’s Church_, in _Fleetstreet_, 1726. + + + + + TO THE + QUEEN’S + Most EXCELLENT + MAJESTY. + + +_MADAM_, + +Having had the Honour to present the first Part of this Theory to your +ROYAL UNCLE, 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 +WORLD 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 _new Heavens_ and _new Earth_; +which, according to the Divine Promises, we are to expect. + +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 _Paradisaical_. + +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 _Paradise_, 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. + +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, MADAM, +they are the greatest Benefactors to Mankind, that dispose the World to +become Virtuous; and by their Example, Influence, and Authority, +retrieve that TRUTH and JUSTICE, 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, _that turn many to +Righteousness_. 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. + +We are sensible, MADAM, 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 MAJESTY’s present and future Happiness, shall +be always Dutifully paid, by + + _Your MAJESTY’s + Most Humble and + Most Obedient Subject_, + + T. BURNET. + + + + + PREFACE TO THE READER. + + +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: _The Conflagration of the World_. 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 St. _Peter_’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 _new Heavens_ and a _new Earth_; which seems +to me as plain a Doctrine in Christian Religion, as the Conflagration +itself. + +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 _Essays_, which we leave to Posterity to +review and correct. + +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. + +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. + + + + + CONTENTS OF THE CHAPTERS. + +The THIRD BOOK. + +CHAP. I. + +_The Introduction; with the Contents and Order of this Treatise_ ... 1 + +CHAP. II. + +_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_ ... 7 + +CHAP. III. + +_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_ ... 19 + +CHAP. IV. + +_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_ ... 35 + +CHAP. V. + +_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_ ... 45 + +CHAP. VI. + +_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_ ... 60 + +CHAP. VII. + +_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_ ... 73 + +CHAP. VIII. + +_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_ ... 92 + +CHAP. IX. + +_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_ ... 104 + +CHAP. X. + +_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_ ... 117 + +CHAP. XI. + +_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_ ... 130 + +CHAP. XII. + +_An imperfect Description of the Coming of our Saviour, and of the World +on Fire_ ... 143 + +_The Conclusion_ ... 160 + + +The FOURTH BOOK. + +CHAP. 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_ ... 184 + +CHAP. II. + +_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_ ... 191 + +CHAP. III. + +_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_ ... 201 + +CHAP. IV. + +_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_ ... 213 + +CHAP. V. + +_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_ ... 229 + +CHAP. VI. + +_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_ ... 246 + +CHAP. VII. + +_The true State of the Millennium, according to Characters taken from +Scripture. Some Mistakes concerning it rectified_ ... 260 + +CHAP. VIII. + +_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_ ... 269 + +CHAP. IX. + +_The chief Employment of the Millennium DEVOTION and CONTEMPLATION_ ... +287 + +CHAP. X. + +_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_ ... 305 + + + + + THE THEORY OF THE EARTH. + + + BOOK III. + Concerning the CONFLAGRATION. + + + CHAP. I. + The INTRODUCTION: + _With the Contents and Order of this Work._ + + +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 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 _Conflagration of the World_. In which universal Calamity, +when all Nature suffers, every Man’s particular Concern must needs be +involved. + +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. + +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: _New Heavens_ and a _New Earth_, which the Holy Writings +make mention of, more pure and perfect than the former? As if this was +but as a _Refiner’s Fire_, 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 +_Theory_ 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, as the +most mystical, so also the most valuable Books in the World. + +This Treatise, you see, will consist of Two Parts: The former whereof is +to give an Account of the _Conflagration_; and the latter, of the _New +Heavens_, and _New Earth_ following upon it; together with the State of +Mankind in those new Habitations. As to the Conflagration, we _first_ +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 _second Place_, 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. +_Thirdly_, 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. +_Fourthly_, Which is the principal Point, and yet that wherein the +Antients have been most silent, _What Causes_ there are in Nature, what +Preparations, for this Conflagration: Where are the Seeds of this +universal Fire, or Fuel sufficient for the Nourishing of it? _Lastly_, +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 _burning World_. + +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, _wherein Righteousness shall dwell_. 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 _Curse_, nor _Pain_, nor _Death_, nor _Disease_: 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. + +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. 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 _Eternity_, 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. + + + + + CHAP. II + _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._ + + +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 _Great +Universe_; 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 _sublunary +World_, of this Earth and its Furniture; which had its Original about +Six thousand Years ago, according to the History of _Moses_; 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, _Gen. vii. 17._ _Job xxxviii. 8._ 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 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. + +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, _The Figure_ or Fashion of _this +World passes away_, _1 Cor. vii. 31._ This Structure of the Earth and +Disposition of the Elements; and all the _Works_ of the Earth, as St. +_Peter_ says, _2 Epist. iii._ 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. + +The Question being thus stated, we are next to consider the Sense of +Antiquity upon these two Points: First, Whether this sublunary World is +mutable and perishable: Secondly, By the Force and Action of what +Causes, and in what Manner, it will perish; whether by Fire, or +otherwise. _Aristotle_ 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, _All_ the _Antients_ 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. + +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 _World_, which gives frequent Occasion of Mistakes in reading the +Ancients: When that which they speak of the _great Universe_, we apply +to the _sublunary World_: Or, on the contrary, what they speak of this +Earth, we extend to the whole Universe. And if some of them, besides +_Aristotle_, made the World incorruptible, they might mean that of the +_great Universe_, which they thought would never be 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 _Plato_, 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, _Plato_ +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 _Aristotle_ (who +allow’d of no Providence in this inferior World) and some _Pythagoreans_ +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. + +_Plato_’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 _New Heavens_ and a _New Earth_, upon 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, +_Plato_’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 _Platonists_, the _Stoicks_ 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 _Conflagration_. Nor is it less +known that the School of _Democritus_ and _Epicurus_, made all their +Worlds subject to Dissolution; and by a new Concourse of Atoms restor’d +them again. Lastly, The _Ionick_ philosophers, who had _Thales_ for +their Master, and were the first Naturalists amongst the _Greeks_, +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 _Greeks_ for Natural Philosophy. In those Remains which _Diogenes +Laertius_ hath preserv’d, of _Anaxagoras_, _Anaximenes_, _Archelaus_, +&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, _Thales_, +which made all Things to consist of Water, seems to have a great +Resemblance to the Doctrine of _Moses_ and St. _Peter_ about the +Constitution of the first Heavens and Earth, _Gen. i._ _2 Pet. ii. 5._ +But there is little in _Laertius_, what their Opinion was about the +Dissolution of the World; other Authors inform us more of that. +_Stobæus_, _Ecl. Phys. l. 1. c. 24_, joins them with _Leucippus_ and the +_Epicureans_: _Simplicius_ with _Heraclitus_, and the _Stoicks_, in this +Doctrine about the Corruptibility of the World. So that all the Schools +of the _Greek_ Philosophers, as we noted before, were unanimous in this +Point, excepting the _Peripateticks_; whose Master, _Aristotle_, had +neither Modesty enough to follow the Doctrine of his Predecessors, nor +Wit enough to invent any Thing better. + +Besides these Sects of Philosophers, there were Theologers amongst the +_Greeks_, more Antient than these Sects, and more Mystical. _Aristotle_ +often distinguisheth the _Naturalists_, and the _Theologues_, Οἱ +φυσικοὶ, οἱ θεόλογοι. Such were _Orpheus_ 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 +they said that _Love_ was the Principle at first, that united the loose +and severed Elements, and formed them into an habitable World; so they +supposed that if _Strife_ or _Contention_ 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 _Greece_, suppos’d this present +Frame of Nature might perish, by their Doctrine of _Periodical +Revolutions_, or of the Renovation of the World after certain Periods of +Time; which was a Doctrine common amongst the Learned _Greeks_, and +received by them from the ancient Barbarick Nations: As will appear more +at large in the following Book, _Ch. 3._ In the mean Time we may +observe, that _Origen_ in answering _Celsus_, _Lib. 9._ 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 _Renovation of the World_, after certain Ages or Periods. And +the Truth is, this Renovation of the World, rightly stated, is the same +Thing with the _First Resurrection_ of the Christians. And as to the +second and general Resurrection, when the Righteous shall have Cœlestial +Bodies; ’tis well known, that the _Platonists_ and _Pythagoreans_ +cloathed the Soul with a Cœlestial Body, or, in their Language, an +Æthereal Vehicle, as her last Beatitude or Glorification. So that +_Origen_ might very justly tell his Adversary, he had no Reason to +ridicule the Christian Doctrine of the Resurrection, seeing their own +Authors had the main Strokes of it in their Traditionary Learning. + +I will only add one Remark more, before we leave this Subject, to +prevent a Mistake in the Word _Immortal_ or _Immortality_, when applied +to the World. As I told you before, the Equivocation that was in that +Term _World_, 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 _Immortal_, 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 _Simplicius_, +_Stobæus_, 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. + +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 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 _Greeks_ and +_Barbarians_, 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 _David_’s Testimony is express, both for the +Beginning and Ending of the World: In _Psal. cii. ver. 25, 26, 27_. _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._ The Prophet _Isaiah_’s Testimony is no less express, to +the same Purpose, _ch. li. 6._ _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._ 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 +_Concussion of the Heavens and the Earth, Isa. xiii. 13._ The _shaking +of the Foundations of the World, ch. xxiv. 18, 19._ The _Dissolution of +the Host of Heaven, ch. xxxiv. 4._ And our Sacred Writers have +Expressions of the like Force, and relating to the same Effect: As the +_Hills melting like Wax, at the Presence of the Lord, Psal. xcvii. 5._ +Shattering _once more_ all the Parts of the Creation, _Hagg. ii. 6._ +_Overturning the Mountains, and making the Pillars of the Earth to +tremble, Job ix. 5, 6._ 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. + +As to the New Testament, our Saviour says, _Heaven and Earth shall pass +away, but his Words shall not pass away, Mat. xxiv. 35._ St. _Paul_ +says, the _Scheme of this World_; the Fashion, Form, and Composition of +it, _passeth away, 1 Cor. vii. 31._ And when mention is made of _New +Heavens_ and a _New Earth_, which both the Prophet _Isaiah_, _Isa. lxv. +17. & lxvi. 22._ and the Apostles St. _Peter_ and St. _John_, _Rev. xxi. +1._ _2 Pet._ _iii. 13._ 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 _Renascency_, or _Regeneration_, _Mat. xix. 28._ and St. +_Peter_, of a _Restitution_ of all Things, _Acts iii. 21._ 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 St. _Peter_’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. + +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 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 +(_Annus Magnus_) _Great Year_ 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 _Necessity_ of this future Destruction of the World, from +_natural Causes_, 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. + + + + + CHAP. III. + + + _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._ + + +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 _Fire_ and _Water_, 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 +_Romans_, _Greeks_, and _Barbarians_. And when these Elements over-run +the World, it is 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, S. +_Peter_, _1 Ep. iii. 21._ makes the Flood to have been a kind of +_Baptizing_ or Renovation of the World. And S. _Paul_, _1 Cor. iii. 13._ +and the Prophet _Malachi_, _c. iii. 2, 3._ makes the last Fire, to be a +purging and refining Fire. But to return to the Ancients. + +The _Stoicks_ especially, of all other Sects amongst the _Greeks_, 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 _Greeks_ themselves, _Heraclitus_ and +_Empedocles_, more ancient than _Zeno_, the Master of the _Stoicks_, +taught this Doctrine; ’tis plainly a Branch of the Barbarick Philosophy, +and taken from thence by the _Greeks_. For it is well known, that the +most ancient and mystick Learning amongst the _Greeks_, was not +originally their own, but borrowed of the more Eastern Nations, by +_Orpheus_, _Pythagoras_, _Plato_, 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 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 _Roman_ Philosophy upon this Subject, +with that of the _Greeks_. + +The _Romans_ 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 _Greeks_. I +remember no Philosophers they had, but such as _Tully_, _Seneca_, and +some of their Poets. And of these _Lucretius_, _Lucan_, and _Ovid_, have +spoken openly of the Conflagration. _Ovid_’s Verses are well known, + + _Esse quoque in fatis reminiscitur, affore tempus, + Quo mare, quo tellus, correptaque regia Cœli + Ardeat, & mundi moles operosa laboret._ + + _A Time decreed by Fate, at length will come, + When Heavens, and Earth, and Seas, shall have their Doom; + A fiery Doom: And Nature’s mighty Frame, + Shall break, and be dissolv’d into a Flame._ + +We see _Tully_’s Sense upon this Matter, in _Scipio_’s _Dream_. When the +old Man speaks to his Nephew _Africanus_, 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; 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 _Seneca_, he being a profess’d +_Stoick_, we need not doubt of his Opinion in this Point. We may add +here, if you please, the _Sybelline Verses_, which were kept, with great +Religion, in the Capitol at _Rome_, and consulted with much Ceremony +upon solemn Occasions. These _Sybils_, were the Prophetesses of the +_Gentiles_; 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. + +Let us now proceed to the Eastern Nations. As the _Romans_ received the +small Skill they had in the Sciences, from the _Greeks_; so the +_Greeks_, receiv’d their chief Mystick Learning from the _Barbarians_: +That is, from the _Ægyptians_, _Persians_, _Phœnicians_, and other +Eastern Nations; for ’tis not only the Western, or Northern People, that +they called _Barbarians_, 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 +_barbarous_, 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 +_Ægyptians_ were as famous as any; whose Sentiments in this particular +of the Conflagration, are well known. For _Plato_, who liv’d amongst +them several Years, tells us in his _Timæus_, that it was the Doctrine +of their Priests, that the fatal Catastrophes of the World, were by +_Fire_ and _Water_. In like manner, the _Persians_ made their beloved +God, _Fire_, at length to consume all Things that are capable of being +consum’d: For that is said to have been the Doctrine of _Hydaspes_, one +of their great _Magi_, or Wise Men. As to the _Phœnicians_, I suspect +very much, that the _Stoicks_ had their Philosophy from them (_Just. +Mar. Apol. 2._) and amongst other Things the Conflagration. We shall +take Notice of that hereafter. + +But to comprehend the _Arabians_ also, and _Indians_, give me leave to +reflect a little upon the Story of the _Phœnix_. A Story well known, and +related by some ancient Authors, and is in short this: The _Phœnix_, +they say, is a Bird in _Arabia_, _India_, 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 _Great Year_, 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 _Phœnix_, 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 _Emblem_ of the World; which, after a long Age, will be +consum’d in the last 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 _Phœnix_, 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 _Psalmist_ is thought to +allude, Psal. ciii. 5. _Thy Youth shall be renewed like the Eagles_: +Which the _Chaldee_ Paraphrast renders, _In mundo venturo renovabis, +sicut Aquilæ, juventutem tuam_. 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. + +And not only the Eastern _Barbarians_, but the Northern and Western +also, had this Doctrine of the Conflagration amongst them. The +_Scythians_, in their Dispute with the _Ægyptians_ about Antiquity, +argue upon both Suppositions, of Fire or Water, destroying the last +World, or beginning This. And in the West, the _Celts_, the most ancient +People there, had the same Tradition; for the _Druids_, who were their +Priests and Philosophers, derived not from the _Greeks_, but of the old +Race of Wise Men, that had their Learning traditionally, and, as it +were, hereditary from the first Ages: These, as _Strabo_ tells us, _lib. +4._ gave the World a kind of Immortality, by repeated Renovations; and +the Principle that destroy’d it, according to them, was always Fire or +Water. I had forgot to mention in this List, the _Chaldeans_, whose +Opinion we have from _Berosus_, in _Seneca_, _Nat. Quæst. 3._ _c. 29_. +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 _Cancer_. Lastly, we may add, to close the Account, the +modern _Indian_ Philosophers, the Reliques of the old _Bragmans_: These, +as _Maffeus_ tells us, _lib._ 16. _Hist. Ind._ declare, That the World +will be renewed after an universal Conflagration. + +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 _Stoicks_ seem plainly to have asserted, as appears +from _Numenius_, _Philo_, _Simplicius_, and others. S. _Jerome_, _Ep. +60._ imputes this Opinion also to _Origen_; 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 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 +_Kingdom shall be delivered up to the Father_; and Time shall be no +more. + +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 _Platonick Year_: 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. And what that new Order will be, in both respects, after +the _Conflagration_, I hope we shall, in the following Book, give a +satisfactory Account. + +These are the Opinions, true or false, of the Ancients; and chiefly of +the _Stoicks_, concerning the Mystery of the Conflagration. It will not +be improper to enquire, in the last Place, how the _Stoicks_ 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 _Stoicks_. 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 _Stoicks_ do not this, but, according to the ancient +traditional Way, deliver the Conclusion without Proof or Premises. We +named _Heraclitus_ and _Empedocles_, amongst the _Greeks_, to have +taught this Doctrine before the _Stoicks_; And, according to _Plutarch_ +(_de Defec. Orac._) _Hesiod_ and _Orpheus_, Authors of the highest +Antiquity, sung of this last Fire in their Philosophick Poetry. But I +suspect the _Stoicks_ had this Doctrine from the _Phœnicians_; for if we +inquire into the Original of that Sect, we shall find that their Founder +_Zeno_, was a Barbarian, or Semi-barbarian, deriv’d from the +_Phœnicians_, as _Laertius_ and _Cicero_ give an Account of him. And the +_Phœnicians_ had a great Share in the Oriental Knowledge, as we see by +_Sanchoniathion’s_ Remains in _Eusebius_. And by their mystical Books +which _Suidas_ mentions, from whence _Pherecydes_, _Pythagoras_’s +Master, had his Learning. We may therefore, reasonably presume, that it +might be from his Countrymen, the _Phœnicians_, that _Zeno_ had the +Doctrine of the _Conflagration_. Not that he brought it first into +_Greece_, but strongly reviv’d it, and made it almost peculiar to his +Sect. + +So much for the _Stoicks_ in particular, and the _Greeks_ 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 _Josephus_ tells a formal Story, of Pillars set up by _Seth_, before +the Flood; implying the Foreknowledge of this fiery Destruction of the +World, even from the Beginning of it. His Words, _lib. 1. c. 3._ are to +this Effect, give what Credit to them you think fit: _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_, the Author says (Κατα τον +Συριαδα) _was standing in_ Syria, _even to his Time_. 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 _Deluge_ or _Conflagration_; 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 _Noah_, 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. + +In those first Ages of the World, after the Flood, when _Noah_ 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 +_Præcepta Noachidarum_, the _Precepts_ of _Noah_, frequently mention’d +both by the _Jews_ and _Christians_: 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 _Dogmata Noachidarum_, the _Doctrines_ of +_Noah_, and _his Children_. Which made a System of Philosophy, or secret +Knowledge amongst them, delivered by Tradition 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 _Moses_ himself, or the _Jewish_ 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. + +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 S. _Peter_ +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 _Pet._ iii. 10. In the Day of the Lord, _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_. Then, after a pious Ejaculation, he adds, _Ver._ 12. _Looking 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._ This is as lively as a Man could express it, if he had the +dreadful Spectacle before his Eyes. S. _Peter_ had before taught the +same Doctrine (_ver._ 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. _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._ This Testimony +of S. _Peter_ 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 S. _Paul_ says, _The Fire +shall try every Man’s Work in that Day_, 1 Cor. iii. 12, 13. And our +Saviour says, _The Tares shall be burnt in the Fire, at the End of the +World_, Matth. xiii. 40, 41, 42. Accordingly it is said, both by the +Apostles and Prophets, that _God_ will come to Judgment _in Fire_. St. +_Paul_ to the _Thessalonians_, 2 _Thess._ ii. 7, 8. promiseth the +persecuted Righteous Rest and Ease, _When the Lord shall be revealed +from Heaven, with his mighty Angels, in flaming Fire; taking Vengeance +on them that know not God_, &c. And so to the _Hebrews_, St. _Paul_ +says, _ch._ x. 27. that for wilful Apostates, there remaineth no more +Sacrifice for Sin, _but a certain fearful looking for of Judgment, and +fiery Indignation, which shall devour the Adversaries_, or Enemies of +God. And in _ch._ xii. _ver._ 26, 27, 28, 29. he alludes to the same +Thing, when, after he had spoken of _shaking the Heavens_, and the +_Earth_ once more, he exhorteth, as St. _Peter_ does upon the same +Occasion, to _Reverence and godly Fear; for our God is a consuming +Fire_. + +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 _by Fire_. Psal. xi. 6. _Upon the Wicked the Lord shall +rain Coals, Fire, and Brimstone, and a burning Tempest: This shall be +the Portion of their Cup._ And Psal. l. 3. _Our God shall come, and will +not be slow: A Fire shall devour before him_, and it _shall be very +tempestuous round about him_. And in the Beginning of those two +triumphal Psalms, the lxviiith, and xcviith, 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 _Isaiah_ lxvi. 15. _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_ (and _ch._ xxxiv. 8, 9, 10) And in +_Daniel_, _c._ vii. 9, 10. The Ancient of Days is placed upon his Seat +of Judgment, covered in Flames. _I beheld till the Thrones were set, and +the Ancient of Days did sit, whose Garment was 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._ The Prophet _Malachi_, c. iv. 1. describes the Day of the +Lord to the same Effect, and in like Colours; _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._ And that Nature herself, and the Earth shall suffer in that +Fire, the Prophet _Zephany_ tells us, _c._ iii. 8. _All the Earth shall +be devoured with the Fire of my Jealousy._ Lastly, this Consumption of +the Earth by Fire, even to the Foundations of it, is exprest livelily by +_Moses_ in his Song, _Deut._ xxxii. 22. _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._ + +If we reflect upon these Witnesses; and especially the first and last, +_Moses_ and Saint _Peter_; 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 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 _Conflagration of the World_, having run thro’ all Ages and +Nations, is, by the joint Consent of the Prophets and Apostles, adopted +into the Christian Faith. + + + + + CHAP. IV. + + + _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._ + + +Having, in this first Section, laid a sure Foundation, as to the Subject +of our Discourse; the Truth and Certainty of the _Conflagration_ whereof +we are to treat; we will now proceed to enquire after the _Time_, +_Causes_, and _Manner_ of it. We are naturally more inquisitive after +the End of the World, and the Time of that fatal Revolution, than 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 _Romans_ 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. + +If I thought it possible to determine the Time of the _Conflagration_ +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 Argument to discharge it of +this Part, and clear the Way by Degrees to the principal Point, which +is, The _Causes_ and _Manner_ of the Conflagration. + +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, _It is not for you to know the Times or the +Seasons, which the Father hath put in his own Power, Acts i. 7._ 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, _Of that Day and Hour knoweth +no Man; no, not the Angels that are in Heaven, but my Father only, Matt. +xxiv. 36._ 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 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. + +The _Stoicks_ tell us, _When_ 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, (_Cicer. de Nat. D. lib. 2._) 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, _When_ 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. + +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 +_Annus Magnus_, or the _Great Year_, whatsoever that Notion proves to be +when it is rightly interpreted. As to the Planets, _Berosus_ tells us, +the _Chaldeans_ suppose Deluges to proceed from a great Conjunction of +the Planets in _Capricorn_, (_Sen. Nat. qu. l. 3. c. 29._) And from a +like Conjunction in the opposite Sign of _Cancer_, 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 _Conflagration_. This Doctrine of the _Chaldeans_ some +Christian Authors have owned, and followed the same Principles and +Method. + +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 _Cancer_, 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 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. ’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. + +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 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. + +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 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. + +But in the third Place, they speak of an ANNUS MAGNUS, a _Great Year_: 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 _Great Year_, 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 _Great Year_, we need not go so far to find the true Notion and +Interpretation of it. Those that have read the _first Part_ of this +_Theory_, may remember, that in the _2d Book, Chap. 3._ 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, _a perpetual Spring_ 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 _Great Year_, +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 _Great Year_ +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. + +As this is an easy, so I do not doubt, but it is a true Account of that +which was originally call’d the _Great Year_, 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 World will +be? ’Tis true, many have undertaken to tell us the Length of this _Great +Year_, 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 _Heathens_, the _Greeks_, and the _Romans_ knew nothing +above the _Olympiads_; 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 _Greek_, _Hebrew_, and _Samaritan_ +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 _Annus Magnus_, or any +other Way, the total Sum, or whole Term of its Duration was truly known; +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. + + + + + CHAP. V. + + + _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._ + + +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 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, _How long the +World will last_. + +Amongst the Heathens, I do not remember any Prophecies of this Nature, +except the _Sibylline Oracles_, 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 _Phœnix_ returns, we +must expect the Conflagration to follow; but the Age of the _Phœnix_ +they make as various and uncertain, as they do the Computation of their +_Great Year_, _Symbolum_ ἀποξαταστάσεως πολυχρονίου, _Phœnix. Hor. Apol. +l. 2. c. 57._ 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 _Jews_, 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 _Sibylline +Oracles_, which were so much in Reputation amongst the _Greeks_ and +_Romans_, 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, 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 _Jewish_ and _Christian_ Oracles. + +The _Jews_ 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: _Two thousand before the Law, Two thousand under the +Law, and Two thousand under the Messiah_. This Prophecy they derive from +_Elias_; but there were two of the Name, _Elias_ the _Thesbite_, and +_Elias_ the _Rabbin_, or _Cabbalist_; 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 _Elias_, and +was preserv’d in the School of this _Elias_ the _Rabbin_, 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 _Jews_, +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 _Greeks_, were the reputed Authors of such +Doctrines as were 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. + +You will think, it may be, the Time is too long, and the Distance too +great, betwixt _Elias_ the _Thesbite_, and this _Elias_ the _Rabbin_, +for a Tradition to subsist all the while, or be preserv’d with any +competent Integrity. But it appears from St. _Jude_’s Epistle, that the +_Prophecies of Enoch_, (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 _Enoch_ and St. _Jude_ +was vastly greater than betwixt the two _Elias_’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 _Elias_, 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 _Sexmillennial_ 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 _six Days Creation_, and the _Sabbath_ +succeeding: As also in some other typical Precepts and Usages in the Law +of _Moses_. But before we speak of that, give me Leave to name some of +those Fathers to you, that were of this Judgment, and supposed the great +Sabbatism would succeed after the World had stood Six thousand Years. Of +this Opinion was St. _Barnabas_ in his Catholick Epistle, _ch._ xv. +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 St. +_Irenæus_, both as to the Conclusion, and the Reason of it, _l. 5. c. +28, 29, 30_. He saith, the History of the Creation in six Days, _is a +Narration as to what it past, and a Prophecy of what is to come_. 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. +_Hippolytus_ Martyr, Disciple of _Irenæus_, is of the same Judgment, as +you may see in _Photius_, _c. 202._ _Lactantius_ in his _Divine +Institutions_, _l. 7. c. 14._ gives the very same Account of the State +and Condition of the World, and the same Proofs for it, and so does St. +_Cyprian_, in his _Exhortation to Martyrdom, c. 18_. St. _Jerome_ more +than once declares himself of the same Opinion; and St. _Austin_, _C. D. +l. 20. c. 7._ tho’ he wavers, and was doubtful as to the _Millennium_, +or Reign of Christ upon Earth, yet he receives this Computation without +Hesitancy, and upon the foremention’d Grounds. So _Johannes Damascenus +de Fide Orthodoxâ_, takes seven Millennaries for the intire Space of the +World, from the Creation, to the general Resurrection, the 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 _Questions and +Answers, ad Orthodoxos_, in _Justin Martyr_. Who, giving an Answer to +that Enquiry about the six thousand Years Term of the World, says, _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_. These Authors I have +examin’d my self: But there are many others brought in Confirmation of +this Opinion: As St. _Hilary_, _Anastasius Sinaita_, Sanctus +_Gaudentius_, _Q. Julius Hilarion_, _Junilius Africanus_, _Isidorus +Hispalensis_, _Cassiodorus_, _Gregorius Magnus_, and others, which I +leave to be examin’d by those that have Curiosity and Leisure to do it. + +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 _Septuagint_: +Which setting back the Beginning of the World many Ages beyond the +_Hebrew_, these six thousand Years were very near expir’d in the Time of +those 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 _Septuagint_, 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 _Hexameron_, or the Creation finish’d in _six +Days_, and the _Sabbath_ ensuing. The Sabbath, they said, was a Type of +the Sabbatism, that was to follow at the End of the World, according to +St. _Paul_, _ch. v._ to the _Hebrews_; 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 (_Psal. xc. 4._) and St. _Peter_, (_2 Epist. iii. 8._) _a Day_ +may be estimated _a thousand Years_, 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. + +We proceed now to the Christian Prophecies concerning the End of the +World. I do not mention those in _Daniel_, because I am not satisfied +that any there (excepting that of the fifth Kingdom itself) extend so +far. But in the _Apocalypse_ of St. _John_, 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 _seven +Seals_, the _seven Trumpets_, the _seven Vials_, 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 _treading under Foot the Holy +City, Forty and two months, Apoc. xi. 2._ The _Witnesses_ opposing +Antichrist _One thousand Two hundred and sixty Days, Apoc. xi. 3._ The +Flight of the _Woman into the Wilderness_, for the same Number of Days, +or for a _Time, Times, and half a Time, Apoc. xii. 6 & 14._ And lastly, +The War of the Beasts against the Saints, _Forty-two Months, Apoc. xiii. +5._ 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 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 +_Epocha_’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 _Apocalypse_, 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 _Resurrection_ of the _Witnesses_, +and the _Depression_ of _Antichrist_: ’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. + +So much for Prophecies. There are also _Signs_, 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 _coming of Antichrist_ 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 _John_, that the Reign of Antichrist is not to be so short and +transient; and from the Prospect and History of _Christendom_, 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 +_coming_ of _Elias_, to give Warning of that Day, and prepare the Way of +the Lord. I am very willing to admit that _Elias_ will come, according +to the Sense of the Prophet _Malachi_, _Chap. iv. 5, 6._ but he will not +come _with Observation_, no more than he did in the Person of _John_ the +Baptist; He will not bear the Name of _Elias_, 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 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 _Elias_ 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. + +Another Sign preceding the End of the World, is, _The Conversion of the +Jews_; and this is a wonderful Sign indeed. St. _Paul_ seems expresly to +affirm it, _Rom. xi. 25, 26._ 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 _Isaiah_, _Ezekiel_, _Hosea_, _Amos_. And +to the same purpose the antient Promise of _Moses_ is interpreted, +_Deut. xxx._ 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 _Ægypt_, by a miraculous Providence, and establish’d there: +Which, being known, will give the Alarm to all the other _Jews_, in the +World, and make an universal Confluence to their old Home. Then our +Saviour, by an extraordinary Appearance to them, as once to St. _Paul_, +_John xix. 37._ and by Prophets, _Apoc. i. 7._ _Mat. xxiii. 39._ rais’d +up amongst them for that purpose, may convince them that he is the true +_Messiah_, and convert them to the Christian Faith; which will be no +more strange, than was the first Conversion of the _Gentile_ World. But +if we be content with a Conversion of the _Jews_, 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 _Jews_, 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 _Messiah_: 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 _Messiah_. So far +spent, I say, that there is no Room left, upon any Computation +whatsoever, for the Oeconomy of a _Messiah_ yet to come. This will make +them reflect more carefully and impartially upon him whom the Christians +propose, _Jesus of Nazareth_, whom their Fathers Crucified at +_Jerusalem_: 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 +_Jerusalem_, upon their own scattered and forlorn Condition, foretold by +that Prophet, as a Judgment of God upon an ungrateful and wicked People. + +This I have said to state the Case of the Conversion of the _Jews_, +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 _Conflagration_; 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 +_Conflagration_, to give an Account also whence these unnatural +Commotions will proceed, that are the Beginnings or immediate +Introductions to the last Fire. + +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 _Times and Seasons which the Father hath put in +his own Power_. 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 _Apocalypse_ of St. _John_ 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 _The +Beast, the false Prophet, the Whore of Babylon_, in Prophetical Terms: +And in an Ecclesiastical Term is commonly call’d _Antichrist_. Those +that bear Testimony against this Degeneracy, are call’d the _Witnesses_: +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 +_Witnesses_, and Depression of _Antichrist_, 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 _second Woe_, _Apoc. c. ix._ which is +commonly thought to be the _Ottoman_ Empire; and the Effusion of the +_Vials_, _Apoc. c. xvi._ 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, _ch. xi. 14._ 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. + +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 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. + + + + + CHAP. VI. + _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._ + + +We have now made our Way clear to the principal Point, _The Causes of +the Conflagration_: 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 us: they deal more in Conclusions than Causes, as is usual in all +Traditional Learning. And the _Stoicks_ 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 _Moses_ 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. + +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 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. + +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 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, 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. + +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 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 +_Theory_, _chap. iii._ 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. + +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. + +There are two grand capital Causes which some Authors make use of, as +the chief Agents in this Work, the _Sun_, and the _Central Fire_. 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 _Phaeton_, 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. + +As to the Sun, I desire first to be satisfied in present Matter of Fact: +Whether by any Instrument 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: _Ptolemy_, _Albategnius_, _Copernicus_, _Tycho_, +_Kepler_, 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. +_Kepler_ says, the Distance of the Sun from the Earth lies betwixt 700 +and 2000 Semidiameters of the Earth: But _Ricciolus_ makes it betwixt +700 and 7000: And _Gottefred Wendelme_ hath taken 14656 Semidiameters, +for a middle Proportion of the Sun’s Distance; to which _Kepler_ 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. + +If the Sun and Earth were come nearer to one another, either the Circle +of the Sun’s diurnal 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 +_Mercury_ and _Venus_ 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 _Conflagration_, 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 _Heavens pass away with a Noise, and +melt the Elements with fervent Heat_, 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. + +So much for the Sun. As to the _Central Fire_, I am very well satisfied +it is no imaginary Thing: All Antiquity hath preserv’d some sacred +Monument of it: The _Vestal_ Fire of the _Romans_, which was so +religiously attended: The _Prytoneia_ of the _Greeks_ were to the same +purpose, and dedicated to _Vesta_: And the _Pyretheia_ of the +_Persians_, where Fire was kept continually by the _Magi_. 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 _Conflagration_ as describ’d in +Scripture. + +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 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 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. + +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 _Æquator_; 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 _Lambent Fires_, 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 that the Philosophers have said +upon that Subject. Now, as we noted before, ’tis manifest in Scripture, +that after the _Conflagration_, there will be a _Restauration_, _new +Heavens_, and a _new Earth_. ’Tis the express Doctrine of St. _Peter_, +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, _2 Pet. iii. 12, 13._ 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. + +These Reasons may be sufficient why we should not depend upon those +pretended Causes of the _Conflagration_, 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 _Conflagration_ 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 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. + + + + + CHAP. VII. + + + _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._ + + +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. + +We noted before, that the Conflagration had nothing to do with the +Stars, and superior Heavens, but was wholly confin’d to this sublunary +World. And this Deluge of Fire will have much what the same Bounds, that +the Deluge of Water had formerly. This is according to St. _Peter_’s +Doctrine, for he makes the same Parts of the Universe to be the Subject +of both: Namely, the inferior Heavens and the Earth, _2 Pet. iii. 5, 6._ +_The Heavens and the Earth which were then, perish’d in a Deluge of +Water_: ver. 7. _But the Heavens and the Earth that are now, are +reserv’d to Fire._ 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 +St. _Austin_ 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, _Estius in loc. They neither understand Divinity, +nor Philosophy, that would make the Conflagration reach above the +elementary Heavens_. + +Let these be then its Limits upwards, the Clouds, Air, and Atmosphere of +the Earth. But the Question seems more doubtful, _How_ 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 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; _Rev. xv. 2._ _2 Pet. iii. 10._ _Psal. xcvii. 5._ it +will become a _molten Sea mingled with Fire_, 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. + +Wherefore, taking these for the Bounds and Limits of the last great +Fire, the next Thing to be enquired into, are the _Natural Causes_ 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 +_Natural Causes_, I would not be so understood, as if I thought the +Conflagration was a pure _Natural Fatality_, as the _Stoicks_ seem to +do. No, ’tis a _mix’d Fatality_; 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, 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. + +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 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, _Book 1. ch. 6, 7._ 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. _Thereby_, 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. + +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 _natural +Causes and Preparatives for a Conflagration_. The first and most obvious +Preparations that we see in Nature for this Effect, are the _burning +Mountains_, 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, _Isa._ xxx. 33. +_Tophet is prepared of old_; and when the Day of Doom is come, and the +Date of the World expir’d, _the Breath of the Lord_ shall make it burn. + +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 _Volcano_’s or _burning +Mountains_, which we will now consider more particularly. + +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, 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 _Italy_ to +_Constantinople_, and cross the _Mediterranean_ Sea into _Africk_; as +the best Historians, _Procopius_, _Ammianus Marcellinus_, and _Dion +Cassius_, have attested. + +These Vulcano’s are planted in several Regions of the Earth, and in both +Continents, this of ours, and the other of _America_. 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 _Asiatick_ Oriental Islands they are in great +Abundance, and Historians tell us of a Mountain in the Island _Java_, +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 _Europe_ and +nearer Home. In _Iseland_, 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 _Hecla_. 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. + +But there are no Vulcano’s, in my Opinion, that deserve our Observation +so much, as those that are in and about the _Mediterranean Sea_; There +is a Knot of them, called the _Vulcanian Islands_, from their fiery +Eruptions, as if they were the Forges of _Vulcan_; as _Strombolo_, +_Lapara_, 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 _Ætna_ and _Vesuvius_; one in the Island of +_Sicily_, and the other in _Campania_, overlooking the Port and City of +_Naples_. 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. + +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. +_Ætna_, 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 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. + +There are two Things especially, in these Eruptions of _Ætna_, 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 _Alphonsus Borellus_, a learned Mathematician at _Pisa_; who, +after the last great Eruption on the Year 1669, went into _Sicily_, +while the Fact was fresh, to view and survey what _Ætna_ 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 Ashes that were disperst through the Air, far and near, +and could be brought to no Account. + +’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. + +This is beyond all the infernal Lakes and Rivers _Acheron_, _Phlegeton_, +_Cocytus_; 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 _Volcano_’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 +_Burning Stones_ 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 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 _Volcano_, 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. + +Thus much for _Ætna_. Let us now give an Instance in _Vesuvius_, another +burning Mountain upon the Coast of the _Mediterranean_, which hath as +frequent Eruptions, and some as terrible as those of _Ætna_. _Lib. 66. +Dion. Cassius_ (one of the best Writers of the _Roman_ History) hath +given us an Account of one that happened in the Time of _Titus +Vespasian_; 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: _Then the Earth +begun to tremble and quake; and the 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, +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._ Thus far the Historian. + +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 +_Volcano’s_, 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 +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 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. + +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 _British_ Soil, there is +so much Coal incorporated with it, that when the Earth shall burn, we +have Reason to apprehend no small Danger from that subterraneous Enemy. + +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 +_Peter_ says, _were constituted of Water_, had nothing in them but what +was watery; but he says _the Heavens that are now_, 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 _Coming of the Lord_, and the Destruction of the Wicked, in +the Nature of a Tempest, or a Storm of Fire, _Psalm xi. 6._ _Upon the +Wicked the Lord shall rain Coals, Fire and Brimstone, and a burning +Tempest; this shall be the Portion of their Cup_. And in the lofty Song +of _David_, _Psal. xviii._ (which, in my Judgment, respects both the +past Deluge and the future Conflagration) ’tis said, _Ver. 13, 14, 15_. +_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 the World were +discover’d; at thy Rebuke, O Lord, at the Blast of the Breath of thy +Nostrils_. And a like fiery Coming is described in the _97th Psalm_, as +also by _Isaiah_, _Isa. lxvi. 15._ _Daniel_, _Dan. vii. 9, 10._ and St. +_Paul_, _2 Thess. i. 8._ And lastly, in the _Apocalypse_, when the World +draws to a Conclusion, as in the seventh Trumpet (_Chap. xi. 19._) and +the seventh Vial (_Chap. xvi. 18._) we have still mention made of this +fiery Tempest of Lightnings and Thunderings. + +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 once upon _Sodom_; 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. + +This is a short Account of the ordinary Stores of Nature, and the +ordinary Preparations for a general Fire; and, in Contemplation of +these, _Pliny_ the Naturalist said boldly, _It was one of the greatest +Wonders of the World, that the World was not every Day set on Fire_. We +will conclude this Chapter with his Words, in the second Book of his +_Natural Hist._ ch. 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: _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._ + + + + + CHAP. VIII. + + + _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._ + + +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 _Elias_, who at his +Coming, will stop the 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. + +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 +_Central Fire_ may 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. + +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. + +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 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. + +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 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 _Alps_, or _Pyreneans_, 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. + +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 _Jerusalem_ was a Type of the Destruction +of the World, and the Evangelists always mention Earthquakes amongst 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. + +These Changes will happen as to the _Matter_ and _Form_ of the Earth, +before it is attack’d by the last Fire: There will be also another +Change as to the _Situation_ 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. +_Plato_ seems to have imputed the Conflagration to this only; which is +so far true, that the Revolution, call’d _the Great Year_, 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. + +The new Dispositions in our Earth which we expect before that great Day, +may be look’d upon as extraordinary, but not as miraculous, because they +may proceed from natural Causes. But now in the last Place, we are to +consider _miraculous Causes_: What Influence they may have, or what Part +they may bear, in this great Revolution of Nature. By _miraculous +Causes_ 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 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. + +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. + +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 self, or is not sufficient to work her own Destruction, let us +allow _Destroying Angels_ 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 _Great Day of the Lord_, 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 _Destroying Angel in Ægypt_, _Gen._ xii. 23. of +Angels that presided at the Destruction of _Sodom_, _Gen. xix. 13._ +which was a Type of the future Destruction of the World, (_Jude vii._) +_2. Thess. i. 7, 8._ 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. + +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 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, _Isa. xxx. 26._ 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, _Rev. xxvi. 8._ and _gave it a Power to scorch Men +with Fire_, 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 _Central Fire_ with continual Supplies; this may be +encreas’d and strengthened, and its Effects convey’d throughout the +whole Body of the Earth. + +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 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 _Nebuchadnezzar’s_ fiery Furnace, _Daniel iii. 28._ 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. + +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 _tutelary_ or _destroying_. Neither let any Body +think it a Diminution of Providence, to put Things into the Hands of +Angels; ’tis the 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 DIVINE PROVIDENCE. + + + + + CHAP. IX. + + + _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._ + + +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. + +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 _Amasis_ King +of _Ægypt_, when he had a Command sent him from the King of _Æthiopia_, +_that he should drink up the Sea_. _Amasis_ being very anxious and +solicitous what Answer he should make to this strange Command, the +Philosopher _Bias_ advis’d him to make this round Answer to the King, +_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_. 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. + +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. _Aristotle_ 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 _Volga_, that runs into the _Caspian_ 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 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 _Po_, in +_Italy_; a River of much what the same Bigness with our _Thames_, and +disburthens it self into the Gulpp of _Venice_. _Baptista Riccioli_ hath +computed how much Water this River discharges in an Hour, _viz._ +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? + +’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 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. + +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 _Caspian_ +Sea receives not only _Volga_, which we mentioned before, but several +other Rivers, and yet hath no visible Issue for its Waters. The +_Mediterranean_ Sea, besides all the Rivers it receives, hath a Current +flowing into it, at either End, from other Seas; from the _Atlantick_ +Ocean at the Streights of _Gibraltar_, and from the _Black Sea_ above +_Constantinople_; and yet there is no Passage above Ground, or visible +Derivation of the _Mediterranean_ 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. + +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 +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 +_Mediterranean_, call’d the _Vulcanian Islands_, 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 _Archipelago_ had the same Original; whereof _Strabo_ gives an +Account, _Lib. 1._ _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._ And in the same _Archipelago_, +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 St. _Michael_, one of the +_Tercera’s_, 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 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. + +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. + +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 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. + +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 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. + +To conclude this Point: The Mountains will all be brought low, in that +State of Nature either by Earthquakes, or subterraneous Fires; _Every +Valley shall be exalted, and every Mountain and Hill shall be made low_, +_Isa. xl. 4._ Which will be literally true at the second coming of our +Saviour, as it was figuratively apply’d to his first coming, _Luke iii. +5._ 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. + +’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 of their own Fate, and +what may befal them, as well as another Planet of the same Elements and +Composition. + +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 +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 +_Renovation_ of the Earth that is to follow upon it. Saint _Peter_, who +is our chief Guide in the Doctrine of the Conflagration, says, _2 Pet. +iii. 10, 11._ _The Elements will be melted with fervent Heat_; besides +burning up the Works of the Earth. Then adds, _Seeing all these Things +shall be dissolv’d_, &c. These Terms of _Liquefaction_ and _Dissolution_ +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, _Isa. xxxiv. 3, 4. +& xliv. 1, 2._ _Nah. i. 5._ _Psal. xcvii. 5._ And Saint _John_ (_Apoc. +xv. 2._) tells us of a _Sea of Glass, mingled with Fire_; where the +Saints stood, singing the Song of _Moses_, and triumphing over their +Enemies, the Spiritual _Pharaoh_ and his Host, that were swallowed up in +it. The _Sea of Glass_, must be a Sea of _molten_ Glass; it must be +fluid, not solid, if a Sea; neither can a solid Substance be said to be +_mingled with Fire_, as this was. And to this answers the _Lake of Fire +and Brimstone_, which the Beast and false Prophet were thrown into +alive, _Apoc. xix. 20._ 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. + +Furthermore, the _Renovation_ of the World, or the _New Heaven_ and _New +Earth_, which St. _Peter_, 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 _Habitation for +the Righteous_? For so St. _Peter_ makes that to be, which is to succeed +after the Conflagration, _2 Pet. iii. 13._ And a World also _without a +Sea_? So St. _John_ describes the new Earth he saw, _Apoc. xxi. 1._ As +these Characters do not agree to the present Earth, so neither would +they agree to _your_ 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 as a _Refiner_’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. + + + + + CHAP. X. + + + _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._ + + +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. + +And for our better Direction, it will be of Use to consider what we +noted before, _viz._ That the Conflagration is not a pure _natural +Fatality_, but a _mix’d Fatality_; 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. + +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 _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. i. 7. chap. ii. 8._ Secondly, under the Name of +_Mystical Babylon_; which is allowed by all to be the Seat of +Antichrist, and by Scripture always condemn’d to the Fire. This we find +in plain Words asserted by Saint _John_, in the xviiith _Chapter_ of his +_Revelations_ (_Verses 8, 19._) and in the xixth (_Verse 3_) under the +Name of the _Great Whore_; which is the same City, and the same Seat, +according to the Interpretation of Scripture it self, (_Ch. xvii, +xviii._) And the Prophet _Daniel_, when he had set the _Antient of Days_ +upon his fiery Throne, says, _The Body of the Beast was given to the +burning Flame, Dan. vii. 9, 10, 11._ Which I take to be the same Thing +with what St. _John_ says afterwards, (_Apoc. xix. 20._) _The Beast and +the false Prophet, were cast alive into a Lake of Fire, burning with +Brimstone._ 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. + +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 _Roman Territory_, or the Country of _Italy_: 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 _Mystical Babylon_, the Seat +of Antichrist, is the same _Rome_, 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 _Rome_, and the _Roman_ +Territory. + +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 _Italy_. And the _Romans_ did not preserve their +_Vestal_ 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 +_Vesuvius_, _Ætna_, _Strongyle_, and all the _Vulcanian_ 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 _Apennines_, and +near to _Rome_; and to vomit out Fire in the same Manner as the old +_Vulcano_’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 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. + +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 _Rome_, 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 _Sodom_ and +_Gomorrah_. This, in my Judgment, will be the Fate and final Conclusion +of _Mystical Babylon_, to sink as a great Mill-stone into the Sea, and +never to appear more. Hear what the Prophet says, _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, Apoc. xviii. 21._ Simply to be burnt, +does not at all answer to this Description of its perishing, by _sinking +like a Mill-stone into the Sea, and never appearing more_, nor of _not +having its Place ever more found_; that is, leaving no Remains or Marks +of it. A City that is only burnt, cannot be said to _fall like a +Mill-stone into the Sea_; or, that it can _never more be found_; 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 an Absorption of this _Mystical Babylon_, 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, _Chap. +xviii. 8, 10, 17, 19._ Now what kind of Absorption this will be, into +what, and in what Manner, we may learn from what Saint _John_ says +afterwards, _Chap. xix. 20._ _The Beast and the false Prophet were cast +alive into a Lake of Fire and Brimstone._ 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 _Corah_ and his +Company; or, to use a plainer Example, after the manner of _Sodom_ and +_Gomorrah_, which perish’d by Fire, and at the same Time sunk into the +_Dead Sea_, or a Lake of Brimstone. + +This was a lively Type of the Fate of _Rome_, or _Mystical Babylon: _And +’tis fit it should resemble _Sodom_, 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 _Sodom_, 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 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, _Babylon the great is +fallen, is fallen_, and shall never more be found. + +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 +_Rome_. But it may be propos’d here, as an Objection against this +Hypothesis, that the _Mediterranean_ Sea, lying all along the Coast of +_Italy_, 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 _Sinus_’s of the Ocean; and of these none would be more +subject to this Diminution, than the _Mediterranean_; for, receiving its +Supplies from the _Ocean_ and the _Black Sea_, if these came to sink in +their Channels they would not rise so high, as to be capable to flow +into the _Mediterranean_ 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 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. + +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 +_Jews_, 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 +_The Day of the Lord_ 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. + +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 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 _Italy_, 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. + +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 _Liquefaction_ we mention’d +before, or a _melting Fire_, much more 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, _Chap. IX._ And ’tis this which, at length +will make the Sea itself a _Lake of Fire and Brimstone_; 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 _Asphaltites_, a Lake of _Sodom_, a Cup of the +Dregs of the Wine of the Fierceness of God’s Wrath. + +We noted before two remarkable Effects of the _burning Mountains_, which +would contribute to the Conflagration of the World, and gave Instances +of both in former Eruptions of _Ætna_ and _Vesuvius_; 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 Channel, _Annal. Sic. dec. 1. l. 2. c. 4._ _T. +Fazellas_, a _Sicilian_, who writ the History of that Island, tells us +of such a River of Fire (upon an Eruption of _Ætna_) near twenty eight +Miles long, reaching from the Mountain to Port _Longina_; 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, _with the Wine of +the Fierceness of God’s Wrath_. + +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 _Wine-press +of the Wrath of God, Apoc. xiv. 10, 19._ _Ch. xvi. 19._ _Ch. xix. 15._ +_Drinking the Fierceness of his Wine, poured, without Mixture, into the +Cup of his Indignation_; with Expressions of the like Nature, that occur +sometimes in the old Prophets, but especially in the _Apocalypse_: +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 _bitter Cup_, or +_mixt Potion_, that us’d to be given to Malefactors: But that, methinks, +is a low Sense, when applied to these Places in the _Apocalypse_. 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, _Chap. xvi. 19._ Besides, the Angel that +presided over this Judgment, is said to be an Angel that _had Power over +Fire_; and those who are to drink this Potion are said to be _tormented +with Fire and Brimstone, Chap. xiv. 10._ This presiding Angel seems to +be our Saviour himself (_Chap. xix. 15._) who, when he comes to execute +Divine Vengeance upon the Earth, gives his Orders in these Words, +_Gather the Clusters of the Vine of the Earth, for her Grapes are fully +ripe, Ch. xiv. 18, 19._ And thereupon the destroying Angel _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_. And this made a +Potion _compounded of several Ingredients, but not diluted with Water_; +Τὸ κεκερασμένου ἀκράτου, (Ch. xiv. 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 +_Vineyard_ seems to be the _Earth_, and this _Vintage_ the End of the +World; the pressing of the _Grapes_ 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. + +’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, _Chap. xiv. 20._ 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 _Sea +of Glass, mingled with Fire_, _Ch. xvi. 2._ 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, _Apoc. xv. 3, 4._ +_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._ + + + + + CHAP. XI. + + + _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._ + + +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. + +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 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 _darkening of the Sun_, _shaking of the +Earth_, and such like Phrases of Scripture, according to these +Interpreters, are to be understood only in a moral Sense. + +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, _Not to recede from the +literal Sense without Necessity_, or where the Nature of the Subject +will admit of a literal Interpretation. Now, as to those Cases in the +_Old Testament_, 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 _future_; 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. + +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 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. + +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 _Day of the Lord_, 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 what _Ezekiel_ says +upon this Subject, _Chap. xxxviii. 19, 20, 22._ _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._ The Prophet _Isaias_, (_Chap. +xxiv. 18, 19, 20._) describes these Judgments in Terms as high, and +relating to the natural World; _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._ + +To restrain all these things to _Judea_, 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 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. + +Next to Earthquakes, we may consider the _Roarings of a troubled Sea_. +This is another Sign of a dying World. St. _Luke_, (_Chap. xxi. 25, 26, +27._) hath set down a great many of them together: Let us hear his +Words: _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 Power and great Glory, &c._ As some would allegorize +these Signs, which we noted before; so others would confine them to the +Destruction of _Jerusalem_. But ’tis plain, by this _coming of the Son +of Man in the Clouds_, and the _Redemption of the Faithful_, (Verse 28.) +and at the same Time the _Sound of the last Trumpet_, (Matt. xxiv. 31) +which all relate to the End of the World, that something further is +intended than the Destruction of _Jerusalem_. 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 _Babylon_, +_Jerusalem_, and the _Roman_ 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. + +Let us then proceed in our Explication of this Sign, _the Roaring of the +Sea, and the Waves_, 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 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. + +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 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. _Dion Cassius_, you see, hath taken notice +of it in that Eruption of _Ætna_ which he describes; and others upon the +like Occasions in _Vesuvius_. 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. + +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 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 _Maculæ_, 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. + +The next Sign given us, is, that the _Powers of Heaven will be shaken_. +By the _Heavens_ in this Place is either understood the Planetary +Heavens, or that of the _fix’d Stars_; 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 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. + +But if we understand this of the _planetary Heavens_, 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 _Venus_ at the Time of our +_Deluge_: 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 +_Shaking the Powers of Heaven_, 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 this I take to be the +true literal Sense of the Prophet _Haggai_, repeated by St. _Paul_, +(_Ch. ii. 6._, and _Heb. xii. 26._) _Yet once more I shake not the Earth +only, but also Heaven._ + +The last Sign we shall take Notice of, is that of _falling Stars_. _And +the Stars shall fall from Heaven_, says our Saviour, _Matt. xxiv. 29._ +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 _falling Stars_; which, tho’ they +are not considerable singly, yet if they were multiplied in great +Numbers, _falling_ (as the Prophet says, _Isa. xxxiv. 4._) _as Leafs +from the Vine, or Figs from the Fig-tree_, 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 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. + +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, _Lakes of Fire and +Brimstone_, _a molten Sea mingled with Fire_, _the Liquefaction of +Mountains_, 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 _new Heavens_ and a _new Earth_: For St. _Peter_ hath taught this +Doctrine of the _Renovation_ of the World, as positively and expresly as +that of its _Conflagration_; 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 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. + + + + + CHAP. XII. + + + _An imperfect Description of the Coming of our Saviour; and of the + World on Fire._ + + +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 an Army of +Angels, and a burning World under his Feet? + +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. + +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, (_Matt. xxiv. 30, 31._ _Acts i. 11._ and _iii. 20, +21._ _Apoc. i. 7._ _Heb. ix. 28._) 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 Saviour will come in _flaming_ Fire, and with an +_Host of mighty Angels_; so says St. _Paul_ to the _Thessalonians_, _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_. In the second Place, our Saviour says +himself, (_Mat. xvi. 27._) _The Son of Man shall come in the Glory of +his Father, with his Angels._ 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 _Daniel_ for the _Antient of Days_. For our Saviour +speaks here to the _Jews_, 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 _Sinai_, upon +the giving of the Law, whereof the Apostle speaks largely to the +_Hebrews_; or that which _Daniel_ represents Him in at the Day of +Judgment, (_Chap. xii. 18, 19, 20, 21._) 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 +_Daniel_, ch. vii. 9. _And I beheld ’till the Thrones were set,—and the +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_. 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 St. _John_ in the _Apocalypse, Chap. iv. 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._ + +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 _Psalmist_ 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 Foundations of the Earth to tremble, as you +may see in the xviiith _Psalm_, and the xcviith, and the civth, and +several others which are too long to be here inserted. So the Prophet +_Habakkuk_, in his prophetick Prayer, _Chap. iii._ hath many +Ejaculations to the like Purpose. And the Prophet _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._ + +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 _blazing Stars_ 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, 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. + +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 _God upon his +Throne_. 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. + +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, _2 Pet. iii. 10._ God is often describ’d in Scripture +as Light, or Fire, with Darkness round about him. _He bowed the Heavens, +and came down; and Darkness was under his Feet. He made Darkness his +secret Place, Psal. xviii. 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, Psal. xcvii._ And when God appeared +upon Mount _Sinai_, the _Mountain burnt with Fire unto the midst of +Heaven, with Darkness, Clouds and thick Darkness, Deut. iv. 11._ Or, as +the Apostle expresses it, with _Blackness_, and _Darkness_, and +_Tempest, Heb. xii. 18._ 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 St. _Paul_, _Acts xxii. 6._ And ’twas in the +Day-time that St. _Stephen_ saw the _Heavens opened; Acts vii. 55, 56. +Saw the Glory of God, and Jesus standing at the Right Hand of God_. This +Light, which flows from a more vital Source, be it Day or Night, will +always be predominant. + +That Appearance of God upon Mount _Sinai_, 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, _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 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._ 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. + +When, therefore, this mighty God returns again to that Earth, where he +had once been ill treated, not Mount _Sinai_ 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, the Voice of the _Archangel is +heard_, the shrill Sound of the Trumpet reaches their Ears, and this +gives the general Alarum to all the World: _For he cometh, for he +cometh, they cry, to judge the Earth_. 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 _Jerusalem_; +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, _Isa. ii. 29._ _Fly into the Clefts of the +Rocks, and into the Caves of the Earth, for fear of the Lord, Rev. vi. +16, 17. and the Glory of His Majesty, when he ariseth to shake terribly +the Earth_. + +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 _East_, 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 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 _Hallelujahs_ into the open Air, and repeated Acclamations +of _Salvation to God, which sits upon the Throne, and to the Lamb, Apoc. +vii. 10. Now is come Salvation and Strength, and the Kingdom of our God, +and the Power of his Christ, ch. xii. 10._ + +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 _Jerusalem_, with another sort of +Equipage, mounted upon an Ass’s Colt, while the little People, and the +Multitude cry’d, _Hosanna to the Son of David_. 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 _Bethlehem_ (_Luke +ii. 12._) 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. +_This is the Lord’s Doing, it is marvellous in our Eyes!_ + +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 _Golgotha_, crucified between two +Thieves, wounded, 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 _Jesus_, the same crucified _Jesus_, 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 _desire to look into it_ (1 Pet. i. 11, 12.) + +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 _Sodom_ was to be destroy’d (_Gen._ xviii.) +_Abraham_ interceded with God, that he would spare it for the Righteous +Sake; and _David_ (2 _Sam._ xxiv. 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, _the +Righteous perish with the Wicked? Shall not the Judge of all the Earth +do right?_ 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 _Moloch_? And +their tender Flesh, like burnt Incense, send up Fumes to feed the +Nostrils of Evil Spirits? Can the God of _Israel_ 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; _yet these Lambs, what +have they done?_ 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 (_Mat._ xviii. 10.) + +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, _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._ 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. + +Thus the Conflagration begins. If one should now go about to represent +_the World on Fire_, 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; _The +Heavens will pass away with a Noise, and the Elements will melt with +fervent Heat, and all the Works of the Earth will be burnt up_: 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 _Judea_, _Jerusalem_, or _Babylon_ (_Isa. xxiv._ _Jer. +li._ _Lament._) 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. + +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 it prevails. A Storm, or _Hurricano_, 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. + +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 _Hell_ it self. +For Fire and Darkness are the two chief Things by which that State, or +that Place, uses to be described; and they are both here mingled +together, with all other Ingredients that make that _Tophet_ that is +prepared of old, (_Isa. xxx._) Here are Lakes of Fire and Brimstone; +Rivers of melted glowing Matter; ten thousand _Vulcano’s_ 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 _Beelzebub_, 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 +_Hell_, as this which is now before us. + +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 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? _Rome_ itself, _eternal +Rome_, the great City, the Empress of the World, whole Domination and +Superstition, _antient_ and _modern_, 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: _She glorified herself, and +liv’d deliciously; and said in her Heart, I sit a Queen, and shall see +no Sorrow_. 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 _their Place is no +where found_. Here stood the _Alps_, a prodigious Range of Stone, the +Load of the Earth, that covered many Countries, and reach’d their Arms +from the _Ocean_ to the _Black Sea_; this huge Mass of Stone is soften’d +and dissolv’d, as a tender Cloud, into Rain. Here stood the _African_ +Mountains, and _Atlas_ with his Top above the Clouds. There was frozen +_Caucasus_, and _Taurus_, and _Imaus_, and the Mountains of _Asia_. And +yonder, towards the North, stood the _Riphæan_ 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, (_Revel. xv. 3._) _Great +and marvellous are thy Works, Lord God Almighty; just and true are thy +Ways, thou King of Saints._ Hallelujah. + + + + + _The CONCLUSION._ + + +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, _a World in Flames_, without thinking with +himself, Whether shall I be in the midst of these Flames, or no? What is +my Security that I shall not fall under this fiery Vengeance, which is +the Wrath of an angry God? St. _Peter_, when he had delivered the +Doctrine of the Conflagration, makes this pious Reflection upon it: _2 +Ep. iii. 11._ _Seeing then, that all these Things shall be dissolved, +what manner of Persons ought you to be, in all holy Conversation and +Godliness?_ The Strength of his Argument depends chiefly upon what he +had said before in _ver. 7._ where he told us, that the _present Heavens +and Earth were reserved unto Fire against the Day of Judgment, and the +Perdition of irreligious Men_. We must avoid the Crime then, if we would +escape the Punishment. But this Expression of _irreligious_ or _ungodly +Men_, is still very general. St. _Paul_, 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; _The Atheists, Infidels, and the Tribe of Antichrist_: +These are his Words, _2 Thess. i. 7, 8._ _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._ Then as for Antichrist and his Adherents, he says in +the 2d Chapter, and viiith Verse, _The Lord shall consume that wicked +One, with the Spirit of his Mouth, and shall destroy him with the +Brightness of his Coming_, or of his Presence. These, you see, all refer +to the same Time with St. _Peter_: Namely, to the Coming of our Saviour, +at the Conflagration; and three Sorts of Persons are characteriz’d as +his Enemies, and set out for Destruction at that Time. _First_, Those +that know not God; that is, that acknowledge not God, that will not own +the Deity. _Secondly_, 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, St. _Paul_ says in another Place, +_A fearful Judgment, and fiery Indignation shall devour_: (_Heb. x. +27._) 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 St. _Paul_ to the _Thessalonians_, ’tis +plain to me in the _Apocalypse_, that _Mystical Babylon_ is to be +consum’d by Fire; and the _Beast_ and _False Prophet_, to be thrown into +the _Lake that burns with Fire and Brimstone_. Which Lake is no where to +be found till the Conflagration. + +You see then, for whom _Tophet_ 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 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. + +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. + +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 of it; therefore, I do not not expect that this _English_ +Translation should fall into many of their Hands. But those of them, +that are pleas’d to look into the _Latin_, will find, in the Conclusion +of it, a full and fair Warning to come out of _Babylon_; which is there +proved to be the Church of _Rome_. 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; and if we succeed in our Expectations, +we are eternally happy. + +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. + +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. You say well, and therefore I have endeavour’d to do +this before, in another Part of this Theory, in the _Second Book_, _ch. +II._ concerning the _Author of Nature_: 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 _Conflagration_ 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. + +The third Sort of Persons that we are to speak to, are the Incredulous, +or such as do not believe the Truth of _Christian Religion_, 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 +_Matter of Fact_, and the History of our Saviour: That there was such a +Person, in the Reigns of _Augustus_ and _Tiberius_, that wrought such +and such Miracles in _Judea_; taught such a Doctrine; was crucified at +_Jerusalem_; 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, _Whether_ 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, _Whether_ 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 _Jews_, and the false Religion +of the _Gentiles_; 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 his Happiness wholly to another World. He prophesied +concerning his own Death, and his Resurrection; and concerning the +Destruction of _Jerusalem_; 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 _Jews_ or _Heathens_. 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. + +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 _Judaism_ and +Idolatry; the beloved Son of God, the great Prophet of the later Ages, +the true Messiah that was to come. + +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 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. + +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 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 +_Jerusalem_; 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 _the +Clouds of Heaven, Matt. xxiv. 30. with Power and great Glory_; and, +_xxv. 32._ _&c._ and that will be to judge the World. _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_; and he will separate the Good from the Bad; and +to the Wicked and Unbelievers he will say, _Ver. 41._ _Depart from me, +ye Cursed, into everlasting Fire, prepared for the Devil and his +Angels._ This is the same Coming, and the same Fire, with that which we +mention’d before out of St. _Paul_, _2 Thess. i. 7, 8, 9_; as you will +plainly see, if you compare Saint _Matthew_’s Words with Saint _Paul’s_, +which are these, _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 Glory of his Power_. 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. + +Thus much concerning those three Ranks of Men, whom the Apostle Saint +_Paul_ 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, _The Fire shall try every Man’s Work, of +what Sort it is_. ’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 _Jews_ have a Tradition, that +_Elias_ sits in Heaven, and keeps a Register of all Mens Actions, good +or bad. 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. + +If Men would learn to contemn this World, it would cure a great many +Vices at once. And, methinks, St. _Peter_’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 _Scipio Africanus_, by his +Uncle’s Ghost, upon this Subject: And upon a like Occasion and +Consideration, _Cæsar_ hath a Lesson given him by _Lucan_, after the +Battle of _Pharsalia_; where _Pompey_ lost the Day, and _Rome_ its +Liberty. The Poet says, _Cæsar_ took Pleasure in looking upon the dead +Bodies, 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. + + _Hos, CÆSAR, populos si nunc non usserit Ignis, + Uret cum Terris, uret com gurgite Ponti. + Communis mundo superest rogus, Ossibus astra + Misturus. Quocunque Tuam Fortuna vocabit, + Hæ quoque eunt Animæ; non altius ibis in auras, + Non meliore loco Stygia sub nocte jacebis. + Libera fortuna Mors est: Capit omnia Tellus + Quæ genuit; Cœlo tegitur qui non habet urnam._ + + CÆSAR, + _If now these Bodies want their Pile and Urn, + At last, with the whole Globe, they’re sure to burn. + The World expects one general Fire: And Thou + Must go, where these poor Souls are wand’ring now. + Thou’lt reach no higher, in the ethereal Plain, + Nor ’mongst the Shades a better Place obtain. + Death levels all: And he that has not Room + To make a Grave, Heaven’s Vault shall be his Tomb._ + +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 _Vanity of Vanities, all is Vanity +under the Sun_; any otherwise than as they relate to a better Life. + +_FINIS._ + + + + + THE THEORY OF THE EARTH. + + Containing an Account of the Original of the Earth, + + And of all the + + GENERAL CHANGES + + Which it hath already undergone, or is to + undergo, till the CONSUMMATION + of all Things. + + The FOURTH BOOK, + + _Concerning the New Heavens, and New Earth, + AND + Concerning the Consummation of all Things._ + + _LONDON_: + Printed for J. HOOKE, in _Fleet-Street_. + + + + + PREFACE TO THE READER. + + +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 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 PROPHECY concerning the STATE of things +after the Conflagration, to those that are of a Disposition suited to +such Studies and Enquiries. + +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, and cannot open +wide enough to take in a great Thought. + +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. + +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 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. + +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. + +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: And our Saviour never reproaches or corrects the Jews, when they +speak upon that Supposition, Luke ix. 18, 19. John ix. 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 iii. 13. and vi. 38. and 62. and xvii. 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. + +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, + + Give me a Soul so great, so high, + Let her Dimensions stretch the Sky; + That comprehends within a Thought, + The whole Extent, ’twixt God and Nought; + And from the World’s first Birth and Date, + Its Life and Death can calculate, + With all th’ Adventures that shall pass, + To ev’ry Atom of the Mass. + + But let her be as GOOD as GREAT, + Her highest Throne a Mercy-Seat; + Soft and dissolving like a Cloud, + Losing herself in doing Good; + A Cloud that leaves its Place Above, + Rather than dry and useless move, + Falls in a Shower upon the Earth, + And gives ten thousand Seeds a Birth; + Hangs on the Flow’rs, and infant Plants, + Sucks not their Sweets, but feeds their Wants: + So let this mighty Mind diffuse, + All that’s her own to others Use; + And, free from private Ends, retain + Nothing of SELF, but a bare Name. + + + + + BOOK IV. + _Concerning the New Heavens and New Earth, AND Concerning the + Consummation of all Things._ + + + CHAP. 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._ + + +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 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. + +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 _Annihilation_? 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 +_Annihilation_, the employing of Fire would have been of no Use or +Effect: For Smoke and Ashes are at as great a Distance from _Nothing_, +as the Bodies themselves out of which they are made. But these Authors +seem to have but a small 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. + +The Prophets, both of the Old and New Testament, have left us their +Predictions concerning _new Heavens and a new Earth_. So says the +Prophet _Isaiah_, ch. lxv. 17. _Behold I create new Heavens and a new +Earth, and the former shall not be remembered, or come into Mind_; as +not worthy our Thoughts, in comparison of those that will arise when +these pass away. So the Prophet St. _John_ in his _Apocalypse_, when he +was come to the End of this World, says, _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, Apoc. xxi. 1._ 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 _new Earth_, that it shall have _no Sea_. +And in the _5th Verse_, he that sate upon the Throne says, _Behold I +make all_ Things _new_: which, consider’d with the Antecedents and +Consequents, cannot be otherwise understood than of a new World. + +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 _new Heaven and new Earth_, +signify only a great Change in the moral World. But how can that be, +seeing St. _John_ places them after the End of the World? And the +Prophet _Isaiah_ connects such Things with his new Heavens and new +Earth, as are not compatible to the present State of Nature, _ch. lxv._ +However, to avoid all Shuffling and Tergiversation in this Point, let us +appeal to St. _Peter_, who uses a plain literal Style, and discourses +downright concerning the natural World. In his _2d Epist._ and _3d +Chap._ when he had foretold and explain’d the future Conflagration, he +adds, But we expect _new Heavens and a new Earth, according to his +Promises_. These Promises were made by the Prophets; and this gives us +full Authority to interpret their _new Heavens and new Earth_ to be +after the _Conflagration_. St. _Peter_, when he had describ’d the +Dissolution of the World in the last Fire, in full and emphatical Terms, +as _the passing away the Heavens with a Noise; the melting of the +Elements, and burning up all the Works of the Earth_; he subjoins, +_Nevertheless_ (notwithstanding this total Dissolution of the present +World) _we, according to his Promises, look for new Heavens and a new +Earth, wherein dwelleth Righteousness_. 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. + +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 St. _Peter_, 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. + +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 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. + +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 _Vacuum_ 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. + +If we consult Scripture again, we shall find that that makes mention of +a _Restitution_ and _Reviviscency_ of all Things, at the End of the +World, or at the Coming of our Saviour. St. _Peter_, whose Doctrine we +have hitherto follow’d, in his Sermon to the _Jews_, after our Saviour’s +Ascension, tells them, that he will come again, and that there will be +then a _Restitution of all Things_, such as was promised by the +Prophets. _The Heavens_, says he, _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 iii. 21._ If we compare this +Passage of Saint _Peter’s_, 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 _new Heaven_, +and a _new Earth_, he calls here a _Restitution of all Things_: 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 _Regeneration_ or _Reviviscency_, +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, _Mat. xix. 28, 29._ I know, in +our _English_ Translation, we separate _the Regeneration_ from _sitting +upon his Throne_, but without any Warrant from the Original. And seeing +our Saviour speaks here of bodily Goods, and seems to distinguish them +from _everlasting Life_, which is to be the final Reward of his +Followers; this _Regeneration_ seems to belong to his Second Coming, +when the World shall be renew’d or regenerated, and the Righteous shall +possess the Earth. + +Other Places of Scripture that foretel the Fate of this material World, +represent it always as a _Change_, not as an _Annihilation_. St. _Paul_ +says, _The Figure of this World passeth away, 1 Cor. vii. 31._ The Form, +Fashion, and 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 _chang’d_, _Psal. cii. 26._ which answers to this +Transformation we speak of. The same Apostle, in the eighth Chapter to +the _Romans_, ver. 21, 22, 23, 24. shews also, that this _Change_ shall +be, and shall be for the better, and calls it a _Deliverance of the +Creation from Vanity and Corruption_, and a Participation of the +_glorious Liberty of the Children of God_; being a sort of _Redemption_, +as they have a _Redemption of their Bodies_. + +But seeing the _Renovation_ 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 +_Nothing_ 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 +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. + + + + + CHAP. II. + + + _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._ + + +Having prov’d from Scripture, that we are to expect _new Heavens_, and a +_new Earth_, 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 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. + +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. + +[Illustration: The regions of the Earth, a series of concentric Circles, +with A. A. denoting the Lower Region.] + +Now as to the lower of these two Regions, the Region of melted Matter, +A. A. 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 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. + +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 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 _Paradisaical_ World. + +I say, a _Paradisaical_ 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 _Axis_ of +the _Ecliptick_. 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 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 +_Axis_, 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 _Axis_ would +lie parallel with the _Axis_ of the Ecliptick where it moves. But these +Things having been deduc’d more fully in the second Book about +_Paradise_ and the _primigenial Earth_, they need no further Explication +in this Place. + +If Scripture had left us several distinct Characters of the _New +Heavens_, and the _New Earth_, we might, by comparing with those, have +made a full Proof of our Hypothesis. One indeed St. _John_ hath left us +in very express Terms; _There was no Sea there_, he says: His Words are +these: _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_. 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 _new +Heavens_ and _new Earth_ which St. _John_ saw. + +To this Sight of the _new Heavens_ and _new Earth_, St. _John_ +immediately subjoins the Sight of the _new Jerusalem_, _ver._ 2. as +being contemporary, and, in some respects, the same Thing. ’Tis true, +the Characters of the _new Jerusalem_, in these two last Chapters of the +_Apocalypse_, are very hard to be understood; some of them being +incompatible to a _terrestrial_ State, and some of ’em to a _celestial_; +so as it seems to me very reasonable to suppose, that the _new +Jerusalem_, spoken of by St. _John_, is two-fold: That which he saw +himself, _ver._ 2. and that which the Angel shewed him afterwards, +_ver._ 9. For I do not see what need there was of an _Angel_, and of +_taking him up into a great and high Mountain_, 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 _Jerusalem_ +only, or that which is the _new Heavens_ and _new Earth_. And as St. +_John_ hath joined these two together, so the Prophet _Isaiah_ hath done +the same thing before, _Chap._ lxv. 17, 18. when he had promised _new +Heavens and a new Earth_, he calls them under another Name, _Jerusalem_; +and they both use the same Character in Effect, in the Description of +their _Jerusalem_. _Ver._ 19. _Isaiah_ says, _And I will rejoice in_ +Jerusalem, _and joy in my People, and the Voice of weeping shall be no +more heard in her_, _nor the Voice of crying_, _Apoc._ xxi. 3, 4. St. +_John_ says also in his _Jerusalem_, _God shall 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._ Now in both these Prophets, when +they treat upon this Subject, we find they make frequent Allusions to +_Paradise_ and a _paradisaical_ State; so as they may be justly taken as +a Scripture Character of the _new Heavens_ and the _new Earth_. The +Prophet _Isaiah_ seems plainly to point at a _paradisaical_ State, +throughout that Chapter, by an universal Innocency, and Harmlesness of +Animals; and Peace, Plenty, Health, Longevity or Immortality of the +Inhabitants. St. _John_ also hath several Allusions to _Paradise_, in +those two Chapters where he describes the new _Jerusalem_, Ch. xxi. and +Ch. xxii. And in his Discourse to the seven Churches, in one Place (Ch. +ii. 7.) _To him that overcometh_ is promised, _to eat of the Tree of +Life, which is in the midst of the Paradise of God_. And in another +Place (Ch. iii. 12.) _To him that overcometh_ is promised, _to have the +Name of the new_ Jerusalem _writ upon him_. These I take to be the same +Thing, and the same Reward of Christian Victors; the _new Jerusalem_, or +the _new Heavens_ and _new Earth_, and the _Paradise of God_. Now this +being the general Character of the _new Earth_, that it is +_paradisaical_; and the particular Character that it _hath no Sea_; 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 Scriptures, and the natural +Theory agree in their Testimony, as to the Conditions and Properties of +the _New Heavens_ and _New Earth_. + +From what hath been said in this and the precedent Chapter, it will not +be hard to interpret what St. _Paul_ meant by his _habitable Earth to +come_; Τὴν οἰκουμένην τῆς μέλλουσαν; πατὴρ τοῦ μέλλοντος αἰῶνος, _Isai. +ix. 6._ which is to be subjected to our Saviour, and not to the Angels. +In the second Chapter to the _Hebrews_, ver. 5. he says, _For unto the +Angels hath he not put in Subjection the WORLD TO COME_; so we read it, +but, according to the strictest and plainest Translation, it should be +_the habitable Earth to come_. 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 _future_, or the _Earth to come_. Nor can it be +understood of the Days of the Gospel; seeing the Apostle acknowledges, +_ver._ 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, (_2 Thess. ii. 8._) 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, _Ephes. vi. 12._ ’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 Satan or Antichrist; _Hitherto ye +shall go, and no farther_. 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 _Kingdom is not deliver’d up to +him_, and all _Dominion and Power_; Ch. vii. 13, 25, 26. That _all +Tongues and Nations should serve him_. For St. _Paul_ can mean no less +in this Place than that Kingdom in _Daniel_, _Heb. ii. 8._ seeing he +calls it _putting all Things in Subjection under his Feet_, and says +that it is not yet done. Upon this account also, as well as others, our +Saviour might truly say to _Pilate_, _Joh. xviii. 36._ _My Kingdom is +not of this World_. And to his Disciples, _The Son of Man came not to be +ministred unto, but to minister_, _Matt. xx. 28._ When he comes to +receive his Kingdom, he comes in the Clouds of Heaven (_Dan. vii. 13, +14._) 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. + +I allow the Phrase αἰὼν μέλλων, or in the _Hebrew_ עולם הבא, _the World +to come_, 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, _Orbis +habitabilis_, which St. _Paul_ here uses, does primarily signify the +natural World, or the habitable Earth, in the proper use of the Word +amongst the _Greeks_, and frequently in Scripture, _Luke iv. 5._ and +_xxi. 26._ _Rom. x. 18._ _Heb. i. 6._ _Apoc. iii. 10._ Neither do we +here exclude the moral World, or the Inhabitants of the Earth, but +rather necessarily include them: Both the natural and moral _World to +come_, 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 _present moral World_, 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 _future Earth_ or +habitable World, where he shall reign, and which does peculiarly belong +to him and his Saints. + +Neither can this _World to come_, or this _Earth to come_, be understood +of the Kingdom of Heaven. For the _Greek_ Word will not bear that Sense, +nor is it ever us’d in Scripture for _Heaven_. Besides, the Kingdom of +Heaven, when spoken of as _future_, is not properly till the last +Resurrection and final Judgment. Whereas _this World to come_, 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, +_1 Cor. xv. 24_, _&c._ and _he will then deliver up the Kingdom into the +Hands of his Father, that he may be all in all_: Having reigned first +himself, _and put down all Rule and all Authority and Power_. So that +St. _Paul_, in these two Places of his Epistles, refers plainly to the +same Time, and the same Reign of Christ; which must be in a _future +World_, and before the _last Day of Judgment_, and therefore, according, +to our Deductions, in the _new Heavens_ and the _new Earth_. + + + + + CHAP. III. + + + _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._ + + +Thus we have settled the true Notion, according to Reason and Scripture, +of the _new Heavens_ and _new Earth_: 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, 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. + +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 _natural Reason_ 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 _Moses_ upon Mount _Pisgah_, 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 _Chaos_; seen the World twice shipwreck’d: +Neither Water, nor Fire, could separate us; but now you must give place +to other Guides. + +Welcome, _Holy Scriptures_, the Oracles of God, a Light shining in +Darkness, a Treasury of hidden Knowledge; and where _Human Faculties_ +cannot reach, a seasonable Help and 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. + +In the first place therefore, the Prophet _Isaiah_ tells us, as a +Preparation to our farther Enquiries, _The Lord God created the Heavens, +God himself that formed the Earth, he created it not in vain, he formed +it to be inhabited, Isa. xlv. 18._ This is true, both of the present +Earth and the _future_, 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 _in vain_; 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. _We_ may therefore, in the first place, +safely conclude, _that the new Earth will be inhabited_. + +But _by whom will it be inhabited_? This makes the second Enquiry. St. +_Peter_ answers this Question for us, and with a particular Application +to this very Subject of the _new Heavens_ and _new Earth_: They shall be +inhabited, he says, by the _Just_ or the _Righteous_. His Words which we +cited before, are these; when he had described the Conflagration of the +World, he adds, But we _expect new Heavens and a new Earth, WHEREIN +DWELLETH RIGHTEOUSNESS_. By _Righteousness_ 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. + +So we have found Inhabitants for the _new Earth_, Persons of an high and +noble Character; like those describ’d by St. _Peter_, (_1 Eph. ii. 9._) +_A chosen Generation, a royal Priesthood, an holy Nation, a peculiar +People._ As if into that World, as into St. _John’s_ _new Jerusalem,_ +nothing impure or unrighteous was to be admitted, _Apoc. xxi. 27._ These +being then the happy and holy Inhabitants; the next Enquiry is, _Whence +do they come?_ 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 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 _new Heavens_ +and _new Earth_, says the Apostle: Surely to have some Share and +Interest in them, otherwise there would be no Comfort in that +Expectation. And the Prophet _Isaiah_ said before, I create _new +Heavens_ and a _new Earth_, and the former shall come no more in +Remembrance; but be _YOU glad and rejoyce for ever in that which I +create_. 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 _Israel of God_, according to the Prophet _Isaiah_; or the _Just_, +according to St. _Peter_; and especially those that have suffer’d for +the Sake of their Religion. For this is that _Palingenesia_, as we noted +before, that _Renovation_, or _Regeneration_ of all Things, where our +Saviour says, those that suffer Loss for his Sake, shall be recompensed, +_Matth._ xix. 28, 29. + +But they must be then raised from the Dead. 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 St. _John_ (_Apoc._ +xx.) gives us a fair Occasion to make this Supposition, _that_ there +will be some raised from the Dead, before the general Day of Judgment. +For he plainly distinguisheth of a _first_ and _second_ 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 St. _John_ 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 _Just_ that +will inhabit the _New Heavens_ and _New Earth_; or whom our Saviour +promis’d to reward in the Renovation of the World. + +For otherwise, who are those _Just_ that shall inhabit the _New Earth_, +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? St. _John_ says, the _Martyrs_, 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. _And I saw the Souls of them_ (says St. +_John_) _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_, Apoc. xx. 4. 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 _Earth_; 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 _Gog_ and _Magog_ +came from the _four Quarters of the Earth_, and besieged the _Camp of +the Saints, and the beloved City_, ver. 9. That Camp and that City +therefore were upon the Earth. And _Fire came down from Heaven, and +devoured them._ If it came down from Heaven, it came upon the Earth. +Farthermore, those Persons that are raised from the _Dead_, are said to +be _Priests of God and of Christ, and to reign with him a thousand +Years_, ver. 6. Now these must be the same Persons with the _Priests_ +and _Kings_, mention’d in the fifth Chapter, ver. 10. which are there +said expressly _to reign upon Earth_, or that they should _reign upon +Earth_. It remains therefore only to determine, _what Earth_ this is, +where the _Sons of the first Resurrection_ 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 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, _Paradisaical_; +and consequently can be no other than the _New Heavens_ and _New Earth_, +which we are to expect after the Conflagration. + +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 +_the Sons of the first Resurrection_ will be Inhabitants of the _New +Earth_, 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 _Millennium_; 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 _Renovation of the World_, 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 Antiquity. An +Instance of this is the _Conflagration of the World_; 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 _Renovation of +the World_, which we are now speaking of, is an antient Doctrine, both +amongst the _Greeks_ and _Eastern_ Philosophers: But they shew us no +Method _how_ the World may be _renew’d_, 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. + +The _Jews_, ’tis well known, held the _Renovation_ of the World, and a +_Sabbath_ after Six Thousand Years; according to the Prophecy that was +current among them; whereof we have given a larger Account in the +precedent Book, _Chap._ v. And that future State they called עולם הבא, +_Olam Hava_, or the _World to come_, which is the very same with Saint +_Paul’s habitable Earth to come_, ἡ οἰκουμένη ἥ μέλλουσα, _Heb. ii. 6._ +Neither can I easily believe, that those Constitutions of _Moses_ that +proceed so much upon a _septenary_, or the Number _seven_, 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 _Septenary_ State, that does +eminently deserve and bear that Character. _Moses_, in the History of +the Creation, makes six Days Work, and then a Sabbath: Then, after six +Years, he makes a _Sabbath-Year_; and after a Sabbath of Years, a Year +of Jubilee, _Levit. xxv._ All these lesser Revolutions seem to me to +point at the grand Revolution, the great _Sabbath_ or _Jubilee_, 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 _Renovation_, when Things are to return to their first +Condition and pristine Order. So much for the _Jews_. + +The Heathen Philosophers, both _Greeks_ and _Barbarians_, had the same +Doctrine of the _Renovation_ of the _World_ current amongst them, and +that under several Names and Phrases; as of the _Great Year_, the +_Restauration_, the _Mundane Periods_, 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 _Stoicks_ +always suppos’d a new World to succeed, or 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. _Chrysippis_ +calls it _Apocatastasis_ (_Lact._ l. 7. c. 23.) as St. _Peter_ does, +_Acts_ iii. 21. _Marcus Antonius_ in his _Meditations_, several times +calls it _Palingenesia_, as our Saviour does, _Matt._ xix. 28. And +_Numenius_ hath two Scripture words, _Resurrection_ and _Restitution_, +(_Euseb. præp. Ev._ l. 7. c. 23.) to express this Renovation of the +World. Then as to the _Platonicks_, that Revolution of all Things hath +commonly been call’d the _Platonick_ Year, as if _Plato_ had been the +first Author of that Opinion; but that’s a great Mistake; he receiv’d it +from the _Barbarick_ Philosophers, and particularly from the _Ægyptian_ +Priests, amongst whom he liv’d several Years, to be instructed in their +Learning. But I do not take _Plato_ neither to be the first that brought +this Doctrine into _Greece_: For, besides that the _Sibylls_, whose +Antiquity we do not well know, sung this Song of old, as we see it +copy’d from them by _Virgil_ in his fourth Eclogue; _Pythagoras_ taught +it before _Plato_, and _Orpheus_ before them both; and that’s as high as +the _Greek_ Philosophy reaches. + +The _Barbarick_ Philosophers were more antient; namely, the _Ægyptians_, +_Persians_, _Chaldeans_, _Indian Brackmans_, and other Eastern Nations. +Their Monuments indeed are in a great measure lost; yet from the Remains +of them which the _Greeks_ have transcribed, and so preserv’d in their +Writings, we see plainly they all had this Doctrine of the _future +Renovation_. And to this Day the Posterity of the _Brackmans_ in the +_East-Indies_ retain the same Notion, _that_ the World will be renew’d +after the last Fire. You may see the Citations, if you please, for all +these _Notions_, in the _Latin_ Treatise, _Ch._ v. which I thought would +be too dry and tedious to be render’d into _English_. + +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, _Greek_ and _Latin_, antient and modern. I will only give you a +bare List of them, and refer you to the _Latin_ Treatise (_Chap._ ix.) +for the Words or the Places. Amongst the _Greek_ Fathers, _Justin +Martyr_, _Irenæus_, _Origen_: The Fathers of the _Council of Nice_, +_Eusebius_; _Basil_; the two _Cyrils_, of _Jerusalem_ and _Alexandria_: +The two _Gregories_, _Nazianzen_ and _Nyssen_; St. _Chrysostom_, +_Zacharias Mitylenensis_; and of later Date, _Damascen_, _Oecumenius_, +_Euthymius_, and others. These have all set their Hands and Seals to +this Doctrine. Of the _Latin_ Fathers, _Tertullian_, _Lactantius_, St. +_Hillary_, St. _Ambrose_, St. _Austin_, St. _Jerome_; 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; _That +after the Conflagration of this World,_ _there will be new Heavens and a +new Earth; and that Earth will be inhabited._ (Propos. I.) + + + + + CHAP. IV. + + + _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._ + + +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 _new Earth_, 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 _that Reign with Christ a thousand Years_, which is promis’d +to the Sons of the _first Resurrection_, by St. _John_ in the +_Apocalypse_; and in other places of Scripture is usually call’d the +_Kingdom of Christ_, and the Reign of the Saints: And by Ecclesiastical +Authors, in Imitation of St. _John_, it is commonly styled, the +_Millennium_. 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 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 _new Heavens_ and _new Earth_; and the +true Mystery of that State which is called the _Millennium_, or the +Reign of Christ and of his Saints. + +We begin with St. _John_, whose Words in the xxth Chapter of the +_Apocalypse_, ver. 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; _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_. These Words do fully +express a Resurrection, and a Reign with Christ a thousand Years. As for +that particular Space of Time, of a _Thousand Years_, 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 _first Resurrection_, 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, _The Souls of those that were beheaded for the Witness of +Jesus, &c. they lived and reigned with Christ a Thousand Years_. From +which Words, if you please, we will raise this Doctrine; that _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_. This Proposition +seems to be plainly included in the Words of St. _John_, 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. + +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 _first Resurrection_ here mention’d, is not to +be understood in a literal Sense, but is allegorical and mystical, +signifying only a Resurrection from Sin to a spiritual Life: As we are +said to be _dead in Sin_, and to be _risen with Christ_, by Faith and +Regeneration. This is a manner of Speech which St. _Paul_ does sometimes +use, as _Eph._ ii. 6. and ver. 14, and _Col._ 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 _rising_ and +_reigning_, 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, _the rest of the Dead lived not again, +until the Thousand Years were finished, ver._ 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. + +But Dr. _Hammond_, 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 _Daniel_ +places this Reign of Christ, at, or after the Dissolution of the fourth +Monarchy; and Saint _John_ 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 _Constantine_. Under the +first Ages of the Gospel, were, you know, the great Persecutions by the +_Heathen_ Emperors; could those be call’d the Reign of Christ and of his +Saints? Was Satan then bound? Or was this _Epocha_ but a thousand Years +before the Day of Judgment? And if you begin this Resurrection of the +Church from the Days of _Constantine_, when the Empire became Christian, +how will you reckon a thousand Years from that Time, for the Continuance +of the Church in _Peace_ and _Purity_? For the Reign of Christ and of +his Saints must necessarily imply both those Characters. Besides, who +are the _rest of the Dead_, (ver. 5.) that lived after the Expiration of +those thousand Years, if they began at _Constantine_? 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. + +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 _Apocalypse_, 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 do not mean as to that definite Time of a +_Thousand Years_, for that is no where else mention’d in the +_Apocalypse_, 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, _of six Days and a Sabbath_; +whereof each Day comprehends a Thousand Years, and the _Sabbath_, which +is the _Millennial State_, hath its Thousand; according to the known +Prophecy of _Elias_, Book III. Ch. v. which, as I told you before, was +not only receiv’d among the _Jews_, but also own’d by very many of the +Christian Fathers. + +To proceed therefore to other Parts of St. _John’s_ Prophecies, that set +forth this Kingdom of Christ; the Vision of the _Seven Trumpets_ is one +of the most remarkable in the _Apocalypse_; and the Seventh Trumpet, +which plainly reaches to the End of the World, and the Resurrection of +the Dead, opens the Scene to the _Millennium_; hear the Sound of it, Ch. +xi. 15, 16, 17, 18. _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, 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_, &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 xxth _Chapter_. This is that _Mystery of God that +was to be finished in the Days of the Voice of the seventh Angel_, as is +said in the xxth Chap. ver. 7. _As he hath declared to his Servants the +Prophets_; namely, the Mystery of this Kingdom, which was foretold by +the Prophets of the _Old Testament_, and more especially by _Daniel_, as +we shall see hereafter. + +The _new Jerusalem_ (as it is set down, _Apoc._ xxi. 2, 3, 4, 5, 6, 7.) +is another Instance or Image of this Kingdom of Christ. And the +_Palm-bearing Company_, Chap. vii. 9, _&c._ are some of the Martyrs that +shall enjoy it. They are plainly describ’d there as Christian Martyrs; +(_ver._ 14.) and their Reward, or the State of Happiness they are to +enjoy, (ver. 15, 16, 17.) is the same with that of the Inhabitants of +the _new Jerusalem_, Ch. xxi. 2, 3, 4, _&c._ as, upon comparing those +two Places, will easily appear. Farthermore, at the Opening of the +_Seals_, Chap. v. 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, (_ver._ 9, 10.) they say, _Thou art worthy to take the +Book, and to open the Seals thereof; for thou 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._ This must be the same +State, and the same Thousand-Years-Reign mention’d in the xxth _Chap._ +where ’tis said, (_Ver._ 6.) the Partakers of it _shall be Priests of +God, and of Christ, and shall reign with him a Thousand Years_. + +Another completory Vision, that extends it self to the End of the World, +is that of the _Seven Vials_, Chap. xv. and xvi. 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 _Song of Moses and of the Lamb_, Ch. xv. 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, _Consummatum est_; _It is done_, Ch. xvi. 17. Now the +Deliverance is wrought, now the Work is at an End; or, _the Mystery of +God is finished_, as the Phrase was before, concerning the 7th Trumpet, +_Chap._ x. 7. You see therefore this terminates upon the same Time, and +consequently upon the same State, of the _Millennium_; and that they are +the same Persons that triumph here, and reign there, _Chap._ xx. you may +see by the same Characters given to both of them, _Ch._ xv. 2. Here, +those that triumph, are said _to have gotten the Victory_ over the +Beast, and over his Image, _and over his Mark, and over the Number of +his Name_, Ch. xx. 4. And there, those that reign with Christ, are said +to be those _that had not worshiped the Beast, neither his Image, +neither had received his Mark upon their Foreheads, or in their Hands_. +These are the same Persons therefore, triumphing over the same Enemies, +and enjoying the same Reward. + +And you shall seldom find any _Doxology_ or _Hallelujah_ in the +_Apocalypse_, 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 _Hallelujahs_ that are +sung at the Destruction of _Babylon_, in the xixth Chapter, _ver._ 6, 7. +are rais’d upon the succeeding State, _the Reign of Christ_. For the +Text says, _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_: FOR THE LORD GOD OMNIPOTENT REIGNETH. _Let us be glad and +rejoyce, and give Honour to him_: FOR THE MARRIAGE OF THE LAMB IS COME, +AND HIS WIFE HATH MADE HER SELF READY. This appears plainly to be the +_new Jerusalem_, if you consult the 21st _Ch. ver. 2. And I _John_ saw +the Holy City, new _Jerusalem,_ coming down from God out of Heaven_, +PREPARED AS A BRIDE ADORNED FOR HER HUSBAND. ’Tis, no doubt, the same +Bride and Bridegroom, in both Places; the same Marriage or Preparations +for Marriage, which are compleated in the Millennial Bliss, in the +Kingdom of Christ and of his Saints. + +I must beg your patience a little longer, in pursuing this Argument +throughout the _Apocalypse_; As towards the latter End of St. _John_’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 Ch. i. 5, 6. St. _John_ +makes this Preface to his Prophecies, _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._ 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 _made us Kings and Priests unto God_; this is always the +Characteristick of those that are to enjoy the Millennial Happiness, as +you may see at the Opening of the Seals, Ch. v. 10. and in the Sons of +the _first Resurrection_, Ch. xx. 6. And this being joined to the Coming +of our Saviour, puts it still more out of Doubt. That Expression also, +of being _washed from our Sins in his Blood_, is repeated again both at +the Opening of the Seals, _chap. v. 9._ and in the _Palm-bearing_ +Company, _chap. vii. 14._ both which Places we have cited before, as +referring to the Millennial State. + +Give me Leave to add farther, that as in this general Preface, so also +in the introductory Visions of the _seven Churches_, there are, covertly +or expresly, in the Conclusion of each, glances upon the _Millennium_; +as in the first to _Ephesus_, the Prophet concludes, _chap. ii. 7._ _He +that hath an Ear, let him hear, what the Spirit says to the Churches_: +TO HIM THAT OVERCOMETH, WILL I GIVE TO EAT OF THE TREE OF LIFE, WHICH IS +IN THE MIDST OF THE PARADISE OF GOD. 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 _Smyrna_, he concludes, _chap. +ii. 11._ _He that overcometh, shall not be hurt of the second Death._ +This implies, he shall be Partaker of the _first Resurrection_, for +that’s the Thing understood; as you may see plainly by their being +joyn’d in the _xxth Chapter ver. 6._ _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._ In the third to _Pergamus_, the Promise is, _chap. +ii. 7._ _To eat of the hidden Manna, to have a white Stone, and a new +Name written in it_: But seeing the Prophet adds, _which no Man knoweth, +saving he that receiveth it_, we will not presume to interpret that new +State, whatsoever it is, _chap. ii. 26, 27._ In _Thyatira_, the Reward +is, _To have Power over the Nations_, and to have the 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, Ch. iii. 5. In Sardis the Promise is, _To be +cloathed in white Raiment, and not to be blotted out of the Book of +Life_. And you see afterwards the _Palme bearing_ Company are cloathed +in _white Robes_, Ch. vii. 9, 14. and those that are admitted into the +_new Jerusalem_, Chap. iii. 12. are such as are _written in the Lamb’s +Book of Life_, Ch. xxi. 27. Then as to Philadelphia, the Reward promised +there does openly mark the Millennial State, by the _City of God_; _new +Jerusalem which cometh down out of Heaven from God_, compar’d with Ch. +xxi. 2. Lastly, to the Church of _Laodicea_ is said, Ch. iii. 21. _To +him that overcometh will I grant to sit with me in my Throne._ And that +is the usual Phrase to express the Dignity of those that reign with +Christ, in his Millennial Kingdom; as you may see, _Apoc. xx. 4._ _Matt. +xix. 28._ _Dan. vii. 9, 13, 14._ 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 _Millennium_, which is the +proper Reward of Victors, that is, of Martyrs and Confessors. + +Thus you see how this Notion and Mystery of the Millennial Kingdom of +Christ, does both begin and End the _Apocalypse_, and run thorough all +its Parts, as the Soul of that Body of Prophecies; 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 _Chapter_, 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 St. _John_, we will now add to them some Reflections upon +the Prophecies of _Daniel_: that by the Agreement and Concurrence of +these two great Witnesses, the Conclusion we pretend to prove, may be +fully established. + +In the Prophecies of _Daniel_ there are two grand Visions, that of the +_Statue_ or Image, _Chap. ii._ and that of the four Beasts, _Chap. vii._ +and both these Visions terminate upon the _Millennium_, 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 _Roman_ 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: _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, Ch. ii. ver. 44._ This may be verified, in some 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 _Stone cut out without +Hands_, became a great _Mountain, and filled the whole Earth, ver. 34, +35._ but the full and final Accomplishment of this Prophecy cannot be +till the second coming of our Saviour. For not till then will he, _Ver. +35_, _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_. 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. + +But this Reign is declared more expresly, in the Vision of the four +Beasts, _Ch. vii. ver. 13._ For after the Destruction of the fourth +Beast, the Prophet says, _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_. Accordingly, he says, _Ver. 21, 22._ _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 the +Time came that the Saints possessed the Kingdom_. And lastly, in Pursuit +still of the same Argument, he concludes to the same Effect in fuller +Words, ver. 26, 27. _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._ + +_Here is the End of the Matter_, says the Prophet, Chap. vii. ver. 28. +Chap. xii. ver. 13. Here is the Upshot and Result of all; here terminate +both the Prophecies of _Daniel_ and St. _John_, and all the Affairs of +the terrestrial World. _Daniel_ brings in this Kingdom of Christ, in the +Conclusion of two or three Visions; but St. _John_ 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 _Apocalypse_ without the +_Millennium_. But after these two great Witnesses, the one for the _Old +Testament_, the other for the _New_, 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. + + + + + CHAP. V. + + + _A View of other Places of Scripture concerning the_ Millennium _or + future Kingdom of Christ. In what Sense all the Prophets have borne + Testimony concerning it._ + + +The Wife of _Zebedee_ 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, _Matt._ xx. 21. Our +Saviour does not deny the Supposition, or general Ground of her Request, +that _he was to have a Kingdom_; 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, +(_Matt._ xix. 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 _Israel_. The Words are these: _And Jesus said unto them, Verily I +say unto you, that ye which have followed me_, in the Regeneration or +Renovation, _when the Son of Man shall sit in the Throne of his Glory, +ye also shall sit upon twelve Thrones, judging the twelve Tribes of_ +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 _Daniel_ +vii. 9. and _Apocal._ xx. 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 _Palingenesia_, which is here translated +_Regeneration_, ’tis very well known, that both the _Greek_ +Philosophers, and _Greek_ Fathers, use that very Word for the +_Renovation of the World_; which is to be, as we shall hereafter make +appear, at or before the Millennial State. + +Our Saviour also, in his Divine Sermon upon the Mount, makes this one of +his _Beatitudes_, _Blessed are the Meek, for they shall inherit the +Earth_: But _how_, I pray, or _where_, or _when_, 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. _David_, who was a +Person 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 _Psalms_, and in the lxxiiid _Psalm_, +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 +_David_, _Psal._ xxxvii. 11. the same _David_, 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 _David_, nor our Saviour, could understand this +_Inheritance of the Earth_, 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 _Inheritance of the +Earth_, if it was not so. And ’tis to be a State of _Peace_, as well as +_Plenty_, according to the Words of the _Psalmist_, _But the Meek shall +inherit the Earth, and shall delight themselves in the abundance of +Peace_. It follows therefore from these Premisses, that both our +Saviour, and _David_, must understand some future State of the Earth, +wherein the _Meek_ will enjoy both Peace and Plenty; and this will +appear to be the future Kingdom of Christ, when, upon a fuller +Description, we shall have given you the Marks and Characters of it. + +In the mean time, why should we not suppose this Earth, which the Meek +are to inherit, to be that _habitable Earth to come_, which St. _Paul_ +mentions (_Heb._ ii. 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 +_Regeneration_ or _Renovation_, when our Saviour and his Disciples shall +sit upon Thrones; or of that _Earth_ which the _Meek shall inherit_: Or, +lastly, of that _habitable World_, 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. + +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, +_Justice_, _Peace_, and _Divine Presence_ or Conduct, which uses to be +called _Theocracy_. By these Characters it is sufficiently distinguish’d +from the Kingdoms 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 _Injustice_, _Cruelty_, and +_human or diabolical Artifices_. + +Upon this short View of the Kingdom of Christ, let us make Enquiry after +it amongst the Prophets of the _Old Testament_; 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 _Israel_, _Sion_, _Jerusalem_, and such-like. And therefore I +am apt to think, that when St. _Peter_, in his Sermon to the _Jews_, +_Acts_ iii. says, all the holy Prophets spoke of _the Restitution of all +Things_, 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 _natural_ World, but a great many have spoken of the Renovation of +the _moral_, in the Kingdom of Christ. These are St. _Peter_’s Words, +_Acts_ iii. 19, 20, 21. _Repent ye therefore, and be converted, that +your Sins may be blotted out, when the Times of refreshing shall come +from the Presence 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._ The Apostle here mentions three +Things, the _Times of refreshing_, the _second coming_ of our Saviour, +and the _Times of Restitution of all Things_: And to the last of these +he immediately subjoins, _which God hath spoken by the Mouth of all his +holy Prophets, since the World began_. This _Restitution of all Things_, +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. + +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 _Isaiah_, and the royal Prophet _David_; who seem to have had +many noble Thoughts or Inspirations upon this Subject. _Isaiah_, in the +lxvth Chapter, from the xviith Verse to the End, treats upon this +Argument; and joins together the Renovation of the natural and moral +World, as St. _Peter_, 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 +_ver._ 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, _ver._ 23. _The Wolf and the Lamb shall +feed together_, &c. + +This last Character, which comprehends _Peace_, _Justice_ and +_Innocency_, 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, ver. 4, 5, 6, 7, 8, 9. _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._ Thus +far the Prophet. Now if we join this to what we noted before, from his +lxvth 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. + +The same pacifick Temper, Innocency and Justice, are celebrated by this +Prophet, when the _Mountain of the Lord shall be established in the Top +of the Mountains_, Chap. ii. 2, 4. _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._ +And as to Righteousness, he says, in the xxiiid Chapter, _Behold a King +shall reign in Righteousness, and Princes shall rule in Judgment_, &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 _Old Testament_; 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 _Regality_ 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 +rule over the Nations of the Earth, (_Matt._ xx. 21. _Luke_ xxiii. 42.) +And he says himself expresly, _That his Kingdom is not of this World_, +John xviii. 36. And the Prayer of _Salome_, and of the good Thief upon +the Cross, suppose it not then present, but to come. Then as to the +Establishment of _Peace_ 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 +_pacifick Kingdom_, 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. + +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 _Jews_ say, their _Messiah_ defers his coming beyond the Time +appointed by Prophecy, because of their Sins; but we do not allow this +for a good Reason. The _Israelites_ had their promised _Canaan_, 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 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 _pacifick Kingdom_, is in the lxvth +Chapter of _Isaiah_, subjoin’d to the _Renovation of the Heavens and the +Earth_, 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. + +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 _Israel_, or some Person or +Affair relating to _Israel_, 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 _Jews_, or at the first +coming of our Saviour; and this we abide by. + +The next Prophet that we mention’d as a Witness of the future Kingdom of +Christ, is _David_; who, in his _Psalms_, seems to be pleas’d 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, _Psal._ lxviii. _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_, &c. The plain Ground he goes upon in this _Psalm_, +is the Deliverance out of _Ægypt_, and bringing the _Israelites_ into +the Land of _Canaan_; but when he is once upon the Wing, he soars to an +higher Pitch (_ver._ 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, _ver._ 32, _&c._ The xlvth +_Psalm_ is an _Epithalamium_ to Christ and the Church, or to the _Lamb_ +and his _Spouse_. And when that will be, and in what State, we may learn +from St. _John_, _Apoc._, xix. 7, 8. and _chap._ xix. 2, 9. Namely, +after the Destruction of _Babylon_, in the _New Jerusalem_’s Glory. The +Words and Matter of the two Prophets, answer to one another. Here, in +this _Psalm_, there is a Fight and Victory celebrated as well as a +Marriage; and so there is in that xixth Chapter of Saint _John_. Here +the Prophet says, _Gird thy Sword upon thy Thigh, O most Mighty, with +thy Glory and thy Majesty. And in thy Majesty ride prosperously because +of 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_, &c. _Psal._ xlv. 3, 4, 6. +There St. _John_ says, having describ’d a Conqueror on a white Horse, +_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_, Apoc. xix. 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. + +In many other _Psalms_ there are Reflections upon this happy Kingdom, +and the Triumph of Christ over his Enemies, as _Psal._ ii. _Psal._ ix. +_Psal._ xxi. and xxiv. and xlvii. and lxxxv. and cx. and others. In +these, and such-like _Psalms_, 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 +_Israel_, 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 _Peace_, and _Justice_, and +_Holiness_; 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 _David_, and _Isaiah_; and of what +they have more openly declar’d concerning the future Kingdom of Christ. +But to verify St. _Peter_’s Words, in that fore-mention’d Place, _Acts_ +iii. 21. _viz._ That all of the _Holy Prophets since the World began_, +have spoken of the Restauration of all Things at the second coming of +Christ. I say, to verify this Assertion of St. _Peter_, we must suppose, +that, where the Prophets speak of the Restauration and future Glory of +_Judah_ and _Jerusalem_, 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 _Jerusalem_ and +_Sion_; and happy Days, Peace, Plenty, and Prosperity to the People of +_Israel_. + +Most of the Prophets, I say, from _Moses_ to _Malachi_, have spoken of +this _Restauration_. _Moses_, in the xxxth of _Deut._ ver. 4, 5, 9. +_David_ also in many of those _Psalms_ we have cited: _Isaiah_, besides +the Places fore-mentioned, treats amply of this Subject, _chap._ li. and +in several other Places. So likewise the Prophets _Ezekiel_, _Daniel_, +_Hosea_, _Joel_, _Amos_, _Obadiah_, _Micah_, _Zephaniah_, _Haggai_, +_Zachary_, _Malachi_: All these have, either expresly, or under the +Types of _Jerusalem_ and _Sion_, foretold happy Days, and a glorious +Triumph to the Church of God. And seeing in the New Testament, and in +the Prophecies of St. _John_, 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 _Restauration_ that St. +_Peter_ says was spoken of, by _all the Prophets_; and the _Mystery_, +which St. _John_ says (_Apoc._ x. 7.) was _declared by his Servants the +Prophets, and_ would be finish’d under the _seventh Trumpet_, which +ushers in the Kingdom of Christ. + +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 +_Jerusalem_ should be us’d in a typical or allegorical Sense, seeing we +often find such Applications of it in the New Testament; as _Gal._ iv. +26. _Heb._ xii. 22. _Apoc._ iii. 12. And ’tis very natural that +_Jerusalem restor’d_, should signify the same thing as _new Jerusalem_; +and therefore that St. _John_, by his _new Jerusalem_, intended the same +thing, or the same State, that the antient Prophets did by their +Restauration of _Jerusalem_. 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. + +But to conclude this Point wholly as to Scripture; if we make Reflection +upon all the Passages alledged in this and the foregoing Chapter, +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 _Reign of Christ_ 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, _Whether_ 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 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. + +And if we look for it in Times past, we can go no farther back than the +beginning of Christianity. For St. _John_, 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 _pure_ and +_pacifick_ 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 _Constantine_, +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 +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 _Northern_ Nations, _Mahometanism_ +rose in the _East_; and swarms of _Saracens_, like Armies of Locusts, +invaded, conquer’d, and planted their Religion in several Parts of the +_Roman_ 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 _Turks_ overran the _Eastern_ Empire and the _Greek_ +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 _Rome_, since she came to her Greatness; whosoever +allows her to be _Mystical Babylon_, which must fall before the Kingdom +of Christ comes on, will think that Kingdom duly plac’d by St. _John_ at +the End of his Prophecies, concerning the Christian Church; and that +there still _remains, according_ to the Words of St. _Paul_, (Heb. iv. +9.) _a Sabbatism to the People of God_. + + + + + CHAP. IV. + + + _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._ + + +You have heard the Voice of the _Prophets_ and _Apostles_, declaring the +future Kingdom of Christ: Next to these, the _Primitive Fathers_ 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. + +And to make few Words of it, we will lay down this Conclusion; _That the +millennial Kingdom of Christ was the general Doctrine of the Primitive +Church, from the Times of the Apostles to the_ Nicene _Council_, +inclusively. St. _John_ out-liv’d all the rest of the Apostles, and +towards the latter end of his Life, being banish’d into the Isle of +_Pathmos_, he wrote his _Apocalypse_; 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. _Papias_, Bishop of +_Hierapolis_, and Martyr, one of St. _John_’s Auditors, as _Ireneus_ +testifies, _Iren. Lib 5. c. 33._ taught the same Doctrine after St. +_John_. He was the familiar Friend of _Polycarp_, another of St. +_John_’s Disciples; and either from him, or immediately from St. +_John_’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 _Irenæus_; and those that are not Well-wishers to this Doctrine, as +_Eusebius_ and _Jerome_. + +There is also another Channel wherein this Doctrine is traditionally +deriv’d from St. _John_, namely, by the Clergy of _Asia_; as _Irenæus_ +tells us in the same Chapter. For, arguing the Point, he shews that the +Blessing promis’d to _Jacob_ from his Father _Isaac_, was not made good +to him in this Life, and therefore he says, _without doubt those Words +had a farther Aim and Prospect upon the Times of the Kingdom:_ (so they +us’d to call the millennial State) _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._ John, _the Disciple of +Christ; and heard of him WHAT OUR LORD HAD TAUGHT CONCERNING THOSE +TIMES_. This you see, goes to the Fountain Head: The Christian Clergy +receive it from St. _John_, and St. _John_ relates it from the Mouth of +our Saviour. + +So much for the original Authority of this Doctrine, as a Tradition; +that it was from St. _John_, and by him from Christ. And as to the +Propagation and prevailing of it in the Primitive Church, we can bring a +Witness beyond all exception, _Justin Martyr_, cotemporary with +_Irenæus_, and his Senior. He says, _that himself, and all the Orthodox +Christians of his Time, did acknowledge the Resurrection of the Flesh_ +(suppose the first Resurrection) _and a thousand Years reign in_ +Jerusalem _restor’d_, or in the new Jerusalem, _Dial. with_ Tryphon _the +Jew_. _According as the Prophets_ Ezekiel, _and_ Isaiah, _and others, +attest with common Consent_. As St. _Peter_ had said before, _Acts_ iii. +21. _That all the Prophets had spoken of it._ Then he quotes the lxvth +_Chapter_ of _Isaiah_, which is a Bulwark for this Doctrine, that never +can be broken. And to shew the _Jew_, with whom he had this Discourse, +that it was the Sense of our Prophets, as well as of theirs, he tells +him, that _a certain Man amongst us Christians, by Name_ John, _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_ +New Jerusalem; _and after that should be the general Resurrection and +Day of Judgment_. Thus you have the Thoughts and Sentiments of _Justin +Martyr_, 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 St. _John_ in the _Apocalypse_; all conspiring in Confirmation of the +millennary Doctrine. + +To these three Witnesses, _Papias_, _Irenæus_ and _Justin Martyr_, we +may add two more within the second Age of the Church; _Melito_, Bishop +of _Sardis_, and St. _Barnabas_, or whosoever was the Author of the +Epistle under his Name. This _Melito_, by some, is thought to be the +Angel of the Church of _Sardis_, to whom St. _John_ directs the Epistle +to that Church, _Apoc._ iii. 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 St. _Jerome_; and, as he notes out of _Tertullian_, _was by +most Christians reputed a Prophet_ (_De Script. Eccles. Dogm. Eccl._ c. +lv.) He was also a declar’d _Millennary_, and is recorded as such, both +by _Jerome_ and _Gennadius_. As to the Epistle of _Barnabas_, 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 _Clemens +Alexandrinus_, who was himself within the second Century: The Genius of +it is very much _Millennarian_, in the Interpretation of the _Sabbath_, +the _promis’d Land_, a _Day_ for a _thousand Years_, and concerning the +_Renovation of the World_. In all which, he follows the Footsteps of the +Orthodox of those Times; that is, of the _Millennarians_. + +So much for the first and second Centuries of the Church. By which short +Account it appears, that the millennary Doctrine was _Orthodox_ and +_Catholick_ in those early Days; for these Authors do not set it down as +a private Opinion of their own, but as a _Christian Doctrine_, or an +_Apostolical Tradition_. ’Tis remarkable what _Papias_ says of himself, +and his way of Learning, in his Book call’d, _The Explanation of the +Words of the Lord_, as St. _Jerome_ gives an Account of it: (_De Script. +Eccles._) He says in his Preface, _He did not follow various Opinions, +but had the Apostles for his Authors: And that he consider’d what_ +Andrew, _and what_ Peter _said; what_ Philip, _what_ Thomas, _and other +Disciples of the Lord; as also what_ Aristion, _and_ John _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._ 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 _Eusebius_, in his _Ecclesiastical History_, gives a double +Character of this _Papias_; in one Place he calls him, _A very eloquent +Man in all Things, and skilful in Scripture_; and in another, he makes +him a Man of a _small Understanding_, (_Vid._ Hieron. _Epist._ 28. _ad_ +Lucinium.) But what Reason there is to suspect _Eusebius_ of Partiality +in this Point of the _Millennium_, we shall make appear hereafter. +However, we do not depend upon the Learning of _Papias_, 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 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 _Apocalypse_. + +We proceed now to the third Century; where you find _Tertullian_, +_Origen_, _Victorinus_, Bishop and Martyr; _Nepos Ægyptius_, _Cyprian_, +and, at the End of it, _Lactantius_; all openly professing, or +implicitly favouring, the millennary Doctrine. We do not mention +_Clemens Alexandrinus_, contemporary with _Tertullian_, because he hath +not any thing, that I know of, expresly either for, or against the +_Millennium_: But he takes notice that the _Seventh Day_ hath been +accounted _Sacred_, both by the _Hebrews_ and _Greeks_, because of the +_Revolution_ of the _World_, and the _Renovation of all Things_. And +giving this as a Reason why they kept that Day _holy_, seeing there is +not a Revolution of the World, every seven Days, it can be in no other +Sense than as the _Seventh Day_ represents the _seventh Millennary_, in +which the Renovation of the World and the Kingdom of Christ, is to be. +As to _Tertullian_, St. _Jerome_ reckons him, in the first place, +amongst the _Latin Millennaries_. And tho’ his Book, about the _Hope_ of +the _Faithful_, as also that about _Paradise_, which should have given +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 _Marcion_, and against _Hermogenes_. St. _Cyprian_ was +_Tertullian_’s Admirer, and inclines to the same Opinion, so far as one +can judge, in this particular; for his Period of _six thousand Years_, +and making the _seventh Millennary_ the consummation of all, is wholly +according to the Analogy of the millennary Doctrine. As to the two +Bishops, _Victorinus_ and _Nepos_, St. _Jerome_ 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 _Lactantius_, whom we +nam’d in the last Place, does openly and profusely teach this Doctrine, +in his _Divine Institutions_, (Book vii.) and with the same Assurance +that he does other Parts of the Christian Doctrine; for he concludes +thus, speaking of the _Millennium_, _This is the Doctrine of the holy +Prophets, which we Christians follow; this is our Wisdom_, &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 _Apocalypse_ 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 _Roman_ Empire, or of this +millennial State. + +So much for the first, second, and third Centuries of the Church: But by +our Conclusion, we engag’d to make out this Proof as far as the _Nicene +Council_, inclusively. The _Nicene Council_ was about the Year of Christ +325. and we may reasonably suppose _Lactantius_ was then living; at +least he came within the Time of _Constantine_’s Empire. But however, +the Fathers of that Council are themselves our Witnesses in this Point; +for in their _Ecclesiastical Forms_ or _Constitutions_, in the Chapter +_about the Providence of God_, and _about the World_, they speak thus: +_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._ And then, as _Daniel_ +says (chap. vii. 18.) _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._ _Which_ David _foreseeing by the Eye of Faith_, cries out, +(_Psal._ xxvii. 13.) _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_, Mat. v. 5. _And the Prophet_ Isaiah _says_, +(Chap. xxvi. 6.) _the Feet of the meek and lowly shall tread upon it_. +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 _new +Heavens_ and the _new Earth_: And, in both these Points, they cite the +Prophets, and our Saviour in Confirmation of them. + +Thus we have discharg’d our Promise, and given you an account of the +Doctrine of the _Millennium_, 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 _Nicene_ 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, _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._ +(Propos. I.) + +Having dispatch’d this main Point; to conclude the Chapter and this Head +of our Discourse, it will be some Satisfaction possibly to see, _How_ 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 _Dionysius Alexandrinus_ +wrote against _Nepos_, an _Ægyptian_ 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 _Nicene Fathers_ was +after; and in St. _Jerome_’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; _Quæ +licet non sequamur, tamen damnare non possumus; quia multi +Ecclesiasticorum virorum & martyres ista dixerunt: Which Things or +Doctrines_, speaking of the Millennium, _tho’ we do not follow, yet we +cannot condemn; because many of our Churchmen, and Martyrs have affirmed +these things_. And when _Apollinarius_ reply’d to that Book of +_Dionysius_, St. _Jerome_ says, that, _not only those of his own Sect, +but a great Multitude of other Christians did agree with_ Apollinarius +_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_. + +We may therefore conclude that in St. _Jerome_’s Time the Millennaries +made the greater Party in the Church; for a little Matter would not have +frighted him from censuring their Opinions. St. _Jerome_ 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 _Judaical_, rather than a _Christian_ +Manner. And in reckoning up the chief Patrons of it, he always skips +_Justin Martyr_; 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, _Both himself and all the Orthodox of his time, were of that +Judgment_, and applies both the _Apocalypse_ of St. _John_, and the +lxvth Chapter of _Isaiah_, for the Proof of it; as we noted before. + +As St. _Jerome_ was an open Enemy to this Doctrine, so _Eusebius_ 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 _Papias_, without any Authority for it; and +brings in one _Gaius_, that makes _Cerinthus_ to be the Author of the +_Apocalypse_ and of the _Millennium_ (_Eccles. Hist._ _l._ iii. _c._ +32.) and calls the Visions there, Τερετολογίας, _monstrous Stories_. He +himself is willing to shuffle off that Book from _John_ the _Evangelist_ +to another _John_ a _Presbyter_; and to shew his Skill in the +Interpretation of it, (_l._ 3. _c._ 32. _de vit. Constan._) he makes the +_new Jerusalem_ in the xxith Chapter to be _Constantine’s Jerusalem_, +when he turn’d the Heathen Temples there into Christian: A wonderful +Invention. As St. _Jerome_ by his Flouts, so _Eusebius_, by sinister +Insinuations, endeavour’d to lessen the Reputation of this Doctrine; and +the Art they both us’d was, to misrepresent it as _Judaical_. But we +must not cast off every Doctrine which the _Jews_ 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 _there will be an happy and pacifick State of +the Church, in future Times_. But as to the Circumstances of this State +we differ very much: They suppose the _Mosaical_ 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 +St. _Jerome_ 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 _Circumcision_, +_Sacrifices_, and all the _Judaical_ 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. + +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; by mixing some things with it, from pretended Traditions, or +the Books of the _Sybills_, 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 _Renovation of Nature_, which +_Irenæus_, _Justin Martyr_, and the Antients, join inseparably with the +_Millennium_: 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. + +Lastly, It never pleas’d the Church of _Rome_; 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 _Millennium_; and _Baronius_ would have it to pass for an +Heresy, and _Papias_ for the Inventor of it; whereas, if _Irenæus_ may +be credited, it was receiv’d from St. _John_, and by him from the Mouth +of our Saviour. And neither St. _Jerome_, nor his friend Pope _Damasus_, +durst ever condemn it for an _Heresy_. It was always indeed uneasy, and +gave Offence to the Church of _Rome_; 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 _Northern +Heresy_, as they call it, they do not know what a _Millennium_ would +signify, or how the Church could be in an happier Condition than she is. +The _Apocalyse_ of St. _John_ 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 _Rome_ 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 _Millennium_ +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 +_Rome_ 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. + + + + + CHAP. VII. + + + _The true State of the Millennium, according to Characters taken + from Scripture; some Mistakes concerning it examin’d._ + + +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 _Time_ and _Place_ 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 _new +Heavens_, and _new Earth_, which are promis’d after the _Conflagration_: +This is to make our _third Proposition_: 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 _Millennium_, before we determine its Time and Place. + +We have already noted some _moral_ Characters of the millennial State; +and the great _natural_ Character of it is this in general, that it will +be _Paradisaical_; 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 _Indolency_; +nor how there can be _Indolency_, while we have such Bodies as we have +now, and such an external Constitution of Nature. And as there must be +_Indolency_, where there is Happiness; so there must not be _Indigency_, +or want of any due Comforts of Life: For where there is _Indigency_, +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 +_Paradisaical_. + +Now the Scripture seems plainly to exempt the Sons of the _new +Jerusalem_, or of the _Millennium_, from all _Pain_ or _Want_, in those +Words, _Apoc._ xxi. 4. _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._ And the Lord of that Kingdom, _He that sat upon the Throne_, +said, _Behold I make all Things new_, ver. 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 _Paradisaical_ State, which was the +Blessing of the first Heavens and the first Earth. + +As Health and Plenty are the Blessings of Nature; so, in Civil Affairs, +_Peace_ is the greatest Blessing: And this is inseparably annex’d to the +_Millennium_; an indelible Character of the Kingdom of Christ. And by +_Peace_, we understand not only Freedom from Persecution upon religious +Accounts, but that _Nation shall not rise up against Nation_, upon any +Account whatsoever. That bloody Monster, _War_, that hath devoured so +many Millions of the Sons of _Adam_, 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. _The Lamb and the Lion shall lie down together, and the +sucking Child shall play with the Basilisk._ Happy Days, when not only +the Temple of _Janus_ shall be shut up for a thousand Years, and the +_Nations shall beat their Swords into Plowshares_; 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, _universal Plenty_; for where there is a Want and +Necessitousness, there will be quarrelling. + +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 _Psalmist_ therefore joins +them together; and _Plenty_, also, as their necessary Preservative, in +his Description of the Kingdom of Christ, _Psal._ lxxxv. 10, 11, 12. +_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 from Heaven. Yea, the Lord shall give good, and our Land shall +yield her Increase._ This will not be a Medley-State, as the present +World is, good and bad mingled together; but _a chosen Generation_, _a +royal Priesthood_, _an holy Nation_, _a peculiar People_. Those that +have a Part in the first Resurrection, the Scripture pronounceth them +_Holy_ and _Blessed_; and says, _The second Death shall have no Power +over them._ 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, (_Apoc._ v. 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, +_ch._ vii. 14. _ch._ xiv. 3, 4. _ch._ xxi. 27. + +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 _new Jerusalem_ was come +down, St. _John_ says, _Apoc._ xxi. 3. _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 they shall be his People; and God himself shall be +with them, and be their God._ And the like is promis’d to the +Palm-bearing Company, _ch._ vii. 19. where they are admitted to the +Privileges of the _new Jerusalem_. 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. _Joh._ i. 14. _The Word was made Flesh, +and tabernacled amongst us; and we beheld his Glory_, &c. We read it, +_He dwelt amongst us_, but render’d more closely, it is, _He_ set his +_Tabernacle amongst us_. And that which the _Hebrews_ call the שכינה +_Shekinah_, or _divine Presence_, _Maimon. Mor. Nev. par._ 1. _c._ 25 +comes from a Word of the like Signification and Sound with the _Greek_ +Word here us’d. Therefore there will be a _Shekinah_ in that Kingdom of +Christ; but as to the Mode of it, I am very willing to confess my +Ignorance. + +The last Character that belongs to this State, or rather to those that +enjoy it, is, that they are _Kings and Priests unto God_. This is a +Character often repeated in Scripture, and therefore the more to be +regarded. It occurs thrice in the _Apocalypse_ in formal Terms, _ch._ i. +6. _ch._ v. 10. _ch._ xx. 6. And as to the Regal Dignity apart, that is +farther exprest, either by the _Donation of a Kingdom_, as in _Daniel_’s +Phrase, _chap._ vii. 18, 22, 27. Or by _placing upon Thrones_, with a +judicial Power; which is the New Testament Style, _Mat._ xix. 28. _Luke_ +xxii. 29, 30. _Rev._ xx. 4. These two Titles, no doubt, are intended to +comprehend the highest Honours that we are capable of; these being the +highest Dignities in every Kingdom; and such as were by the Antients, +both in the _East_ and in the _West_, commonly united in one and the +same Person; Their Kings being Priests, like _Melchisedeck_, or, as the +_Roman_ Emperor was, _Pontifex Maximus_. 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. + +The Title of _King_ 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 _Regal_ Dignity seems to comprehend all +the Goods of Fortune, or external Felicity, and the _Sacerdotal_, 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 _of the Saints being made Kings_, if we consider it +_comparatively_, 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 Scene is chang’d, and you +see the reverse of Providence, according as _Abraham_ said to the +Rich-Man; _Son, remember that thou in thy Life time receivedst thy good +things, and likewise_ Lazarus _evil things: But now he is comforted, and +thou art tormented._ 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. + +Some possibly may think, that this high Character of _being made +Priests_ and _Kings to God_, is not general to all that enjoy the +_Millennium_; 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. _The redeemed out of every Kindred, and Tongue, +and People, and Nation_, are made _Kings and Priests to God, and shall +reign on the Earth_, Apoc. v. 9, 10, And in the xxth _chap. ver._ 6. all +the Sons of the first Resurrection are made _Priests of God, and shall +reign with him a thousand Years_. 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 _new Jerusalem_. + +Others possibly may think that this Privilege of the _first +Resurrection_ is not common to all that enjoy the millennial State. For +tho’ St. _John_, who is the only Person that hath made express mention +of the _first Resurrection_, and of the _thousand Years Reign of_ +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 _Millennium_ in celestial Glory; while +the Church is still here below, in her _Millennium_, 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 _Millennium_, as, to my Eye, hath neither Beauty in it, nor +Foundation in Scripture. That the Citizens of the _new Jerusalem_ 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. + +The Scripture speaks only of the Resurrection of the Martyrs, _Apoc._ +xx. 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 _Witnesses_, (_Apoc._ xi.) 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 _Millennium_? The Scripture, on the contrary, makes mention of the +Descent of the _new Jerusalem_, _Apoc._ xxi. 2. making the Earth the +Theatre of all that Affair: And the Camp of the Saints is upon the +Earth, _ver._ 9. and these Saints are the same Persons, so far as can be +collected from the Text, that rose _from the Dead, and reign’d with +Christ_, and were _Priests to God_, _ver._ 4, 5, 6. Neither is there any +Distinction made, that I find, by St. _John_, of two sorts of Saints in +the _Millennium_, the one in Heaven, and the other upon Earth. Lastly, +the four and twenty Elders, _chap._ v. 10. tho’ they were _Kings_ and +_Priests unto God_, 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, _chap._ iv. 4. _ch._ xi. +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. + +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. + + + + + CHAP. VIII. + + + _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 the + new Earth are the true Seat of the blessed_ Millennium. + + +We now come to the third and last Head of our Discourse; to determine +the _Time_ and _Place_ of the _Millennium_. 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 in the following Part of the +Chapter. Our third and last Proposition therefore is this, _That the +blessed Millennium, Propos. 3._ (properly so called) _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._ +This Proposition it may be, will seem a Paradox or Singularity to many, +even of those that believe a _Millennium_: 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. + +And to prevent Mistakes, we must premise this in the first Place; that +tho’ the blessed _Millennium_ 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 _Resurrection of the Witnesses_, and an +_Ascension_ 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 _Man of Sin_ be destroyed, with a total +Destruction. After the Resurrection of the Witnesses, there is a third +_WOE_ yet to come; and how long that will last, does not appear. If it +bear proportion with the preceeding _WOES_, it may last some hundreds of +Years. And we cannot imagine the _Millennium_ to begin till that _WOE_ +be finished: As neither till the _Vials_ be pour’d out, in the xvth +_chap._ which cannot be all pour’d out till after the Resurrection of +the Witnesses; those _Vials_ 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. + +This being premis’d, let us now examine what Grounds there are for the +Translation of that blessed State into the _new Heavens_ and _new +Earth_; 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 _new Heavens_ and a _new Earth_ 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 _new Earth_? 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 _Millennium_, what will you make it? 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 _paradisaical_ Habitation, and answers all the natural +Characters of the millennial State; which is a great Presumption that it +is design’d for it. + +But to argue this more closely upon Scripture-grounds: St. _Peter_ says, +the Righteous shall inhabit the new Heavens and the new Earth: 2 _Pet._ +iii. 13. _Nevertheless, according to his Promise, we look for new +Heavens and new Earth_, WHEREIN DWELLETH RIGHTEOUSNESS: that is, a +righteous People, as we have shewn before. But who are these righteous +People? That’s the great Question. If you compare St. _Peter_’s new +Heavens and new Earth with St. _John_’s _Apoc._ xxi. 1, 2. it will go +far towards the Resolution of this Question: For St. _John_ seems +plainly to make the Inhabitants of the _new Jerusalem_ to be in this +_new Earth_. _I saw_, says he, _new Heavens and a new Earth_, and the +_new Jerusalem descending from God out of Heaven_; therefore descending +into this _new Earth_, which he had mention’d immediately before. And +there _the Tabernacle of God was with Men_, _ver._ 3. and there he that +sat upon the Throne, said, _Behold I make all Things new._ Referring +still to the new Heavens and new Earth, as the Theatre where all these +Things are acted, or all these Scenes exhibited; from the first Verse to +the eighth: Now the _new Jerusalem_ State being the same with the +Millennial, if the one be in the _new Heavens_ and _new Earth_, the +other is there also. And this Interpretation of St. _John_’s Word is +confirm’d and fully assur’d to us by the Prophet _Isaiah_; who also +placeth the Joy and Rejoicing of the _new Jerusalem_ in the new Heavens +and new Earth, Chap. lxv. 17, 18. _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_ Jerusalem +_a Rejoicing, and her People a Joy_: Namely, in that new Heavens and new +Earth; which answers to St. _John_’s Vision of the new _Jerusalem_ being +let down upon the new Earth. + +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 +_Millennium_, but place it in the present Earth before the Renovation; +whereas the antient _Millennaries_ suppos’d the Regeneration and +Renovation of the World before the Kingdom of Christ came: As you may +see in [1]_Irenæus_, [2]_Justin Martyr_, [3]_Tertullian_, +[4]_Lactantius_, and [5]the Author _ad Orthodoxos_. And the Neglect of +this, I look upon as one Reason, as we noted before, that brought that +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. + +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 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? +_Apoc._ xxi. 4. No more _Sorrow, nor crying, nor Pain, nor Death_, says +St. _John_: _All former Things are past away._ 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 _thousand Years Truce_, 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 call it a +_Millennium_, or what you please, but there will be still Diseases, +Vices, Wars, Tears and Cries, Pain and Sorrow in this _Millennium_; and +if so, ’tis a _Millennium_ of your own making, for that which the +Prophets describe, is quite another thing. + +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, _become Kings and Priests to God_? +Wherein will that Change consist, and how will it be wrought? St. _John_ +makes the _first Resurrection_ 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. + +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 inconsistent; a natural World of one +Colour, and a moral World of another. They will make us happy in spight +of Nature; as the _Stoicks_ would make a Man happy in _Phalaris his +Bull_; 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, 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. + +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 _Daniel_, in the Place +mention’d before, _chap._ vii. 13, 14. _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._ And again ver. 27. _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._ The same Character +of Universality is given to the Kingdom of Christ by _David_, _Psal._ +ii. and _Psal._ lxxii. _Isaiah_ ii. 2. and other Prophets. But the most +direct Proof of this, is from the _Apocalypse_, where the _Beast_ and +_false Prophet_ are thrown into the Lake of Fire and Brimstone, (_chap._ +xix. 20.) before the Millennium comes on, _chap._ xx. This, _being cast +into a Lake of Fire burning with Brimstone_, 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, _where +the Beast and the false Prophets are_, Apoc. xx. 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 _Babylon_, and the +Destruction of Antichrist go together; but you see _Babylon_ utterly and +finally destroy’d, (_Apoc._ xviii. and xix.) before the Millennium comes +on: I say, _utterly and finally destroy’d_. 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, _chap._ xviii. 21. Nothing can express 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 +_Hallelujah_’s are sung, _ch._ xix. and concluded thus, _ver._ 6, 7. +_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._ This, I suppose, every one +allows to be the millennial State, which now approaches, and is making +ready, upon the Destruction of _Babylon_. + +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 St. _Paul_’s +Words alone, _2 Thess._ ii. 8. _The Lord shall consume the Man of Sin_, +who is suppos’d the same with Antichrist, _with the Spirit of his Mouth, +and shall destroy him with the Brightness of his coming_. He will not +then be destroyed before the coming of our Saviour; and that will not be +till the End of the World. For St. _Peter_ says, _Acts_ iii. 21. _The +Heaven must receive him_, speaking of Christ, _until the Times of +Restitution of all things_; that is, the Renovation of the World. And if +we consider that our Saviour’s coming will be in _Flames of Fire_, as +the same Apostle St. _Paul_ tells us, _2 Thess._ i. 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 _Apocalypse_ and with _Daniel_, and the Prophets of +the Old Testament. As to the _Apocalypse_, _Babylon_, the Seat of +Antichrist, is represented there as destroy’d by Fire, _ch._ xviii. 8, +18. _ch._ xiv. 11. _ch._ xix. 3, 20. And in _Daniel_, when the Beast is +destroy’d, _ch._ vii. 11. _His Body was given to the burning Flame._ +Then as to the other Prophets, they do not, you know, speak of +Antichrist or the Beast in Terms, but under the Types of _Babylon_, +_Tyre_, and such-like; and these Places or Princes are represented by +them as to be destroy’d by Fire, _Isa._ xiii. 19. _Jer._ ii. 25. _Ezek._ +xxviii. 18. + +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 St. _John_ does distinguish them, in the xxth _chap._ of +the _Apocalypse_. Now that the Millennium will not be till the Day of +Judgment in this Sense, we have both the Testimonies of _Daniel_ and of +St. _John_. _Daniel_, in _chap._ vii. _ver._ 9, _&c._ _ver._ 26, _&c._ +supposes the Beast to rule _till Judgment shall sit_, and then _they +shall take away his Dominion_, and it shall be given to the People of +the Saints of the most High. St. _John_ makes an explicit Declaration of +both these, in his xxth _chap._ of the _Apocalypse_, which is the great +Directory in this point of the Millennium; he says there were Thrones +set, as for a Judicature, _ver._ 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 St. _John_ that joins +the Judgment of the Dead with the Kingdom of Christ; ’tis in the xith +Chapter, under the seventh Trumpet; the Words are these, ver. 15. _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._ Here are two things plainly +express’d and link’d together, _The judging of the Dead_, and the +_Kingdom of Christ_; wherein the Prophets and Saints are rewarded. Now +as the _judging of the Dead_ 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, _Mat._ xix. 28. _1 +Thess._ i. 7. 2 _Tim._ iv. 8. 1 _Pet._ i. 7. and _ch._ v. 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 St. _Paul_ to +_Timothy_ hath joined together these three things; the _Appearance of +Christ_, the _Reign of Christ_, and the _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_, 2 Tim. iv. 1. + +This might also be prov’d from the Order, Extent and Progress of the +Prophesies of the _Apocalypse_; 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. + +Fifthly, The _new Jerusalem_ State is the same with the millennial +State; but the _new Jerusalem_ State will not be till the End of the +World, or till after the Conflagration; therefore neither the +Millennium: That the _new Jerusalem_ State is the same with the +Millennium, is agreed upon, I think, by all Millennaries, ancient and +modern: _Justin Martyr_, _Irenæus_ and _Tertullian_, speak of it in that +Sense; and so do the latter Authors, so far as I have observed. And St. +_John_ seems to give them good Authority for it; in the xxth _chap._ of +the _Apocalypse_, he says, the _Camp of the Saints_, and _the beloved +City_ were besieg’d by Satan and his gigantick Crew at the End of the +Millennium: That _beloved City_ is the _new Jerusalem_, 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 _new Jerusalem_, for that was the _Spouse of the Lamb_, Apoc. xxi. +2. Now this Spouse was ready, and this Marriage was said to be come, at +the Destruction of _Babylon_, which was the Beginning of the Millennium, +_chap._ xviii. 7. Therefore the _new Jerusalem_ run all along with the +Millennium, and was indeed the same thing under another Name. Lastly, +what is this _new Jerusalem_, if it be not the same with the millennial +State? It is promis’d a Reward to the Sufferers for Christ _Apoc._ iii. +12. and you see its wonderful Privileges, _chap._ xxi. 3, 4. and yet it +is not Heaven and eternal Life; for it is said to come down from God out +of Heaven, _ch._ xxi. 2. and _ch._ iii. 12. It can therefore be nothing +but the glorious Kingdom of Christ upon Earth, where the Saints shall +reign with him a thousand Years. + +Now as to the second Part of our Argument, that the _new Jerusalem_ will +not come down from Heaven till the End of the World; of this St. _John_ +seems to give us a plain Proof or Demonstration; for he places the _new +Jerusalem_ in the _new Heaven_ and _new Earth_, which cannot be till +after the Conflagration. Let us hear his Words, _Apoc._ xxi. 1, 2. _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._ When the new Earth was made, he +sees the _new Jerusalem_ coming down upon it; and this Renovation of the +Earth not being till the Conflagration, the _new Jerusalem_ could not be +till then neither. The Prophet _Isaiah_ had long before said the same +thing, though not in terms so express; he first says, _Behold I create +new Heavens and a new Earth, wherein you shall rejoice_: Then subjoins +immediately, _Behold, I create Jerusalem a rejoicing_, Isa. lxv. 17, 18. +This rejoicing is still in the same Place; in the _new Heavens_ and _new +Earth_, or in the _new Jerusalem_. And St. _John_, in a like Method, +first sets down the _new Earth_, then the _new Jerusalem_; and expresses +the Mind of the Prophet _Isaiah_ more distinctly. + +This leads me to a sixth Argument to confirm our Conclusion: The Time of +the _Restitution_ or _Restauration of all Things_, spoken of by St. +_Peter_ 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, St. _Peter_ declares +in his Sermon, _Acts_ iii. 21. and that the coming of our Saviour will +not be till the End of the World, or till the Conflagration, both St. +_Paul_ and St. _Peter_ signify to us, _1 Thess._ i. 7, 8. _2 Pet._ iii. +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 St. _Peter_ does +there, that all the Prophets have spoken of it. And what is the +Renovation of the natural and moral World, but the _new Jerusalem_ or +the _Millennium_? + +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 from the Dead, then +they shall reign together with Christ, in the _new Heavens_ and _new +Earth_, or in the _new Jerusalem_; Satan being bound for a thousand +Years. + +Footnote 1: + + _Lib. 5. ch. 32, &c._ + +Footnote 2: + + Dial. _cum_ Tryph. + +Footnote 3: + + _Contra Marc._ + +Footnote 4: + + _Lib. 7._ + +Footnote 5: + + _Quest. & respon. 93._ + + + + + CHAP. IX. + + + _The chief Employment of the Millennium, DEVOTION and + CONTEMPLATION._ + + +We have now done with the Substance of our Discourse; which is +comprehended in these three Propositions: + + I. _After the Conflagration of this World, there will be new Heavens + and a new Earth, and that Earth will be inhabited._ + + II. _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._ + + III. _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._ + +These three Propositions support this Work, and if any of them be +broken, I confess my Design is broken, and this Treatise is of 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. + +To proceed therefore; we suppose, as you see, the _new Heavens_ and the +_new Earth_ to be the Seat of the _Millennium_, and that new Creation to +be _Paradisiacal_: 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, _How_ would they have entertain’d themselves in +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 _Devotion_ and +_Contemplation_. 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. + +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 the State which we speak of, seeing the _Tabernacle of +God will be with Men_, _Apoc. xxi. 3_. 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. + +And as to their publick Devotions, all Beauties of Holiness, all +Perfection of divine Worship, will shine in their Assemblies. Whatsoever +_David_ says of _Sion_ and _Jerusalem_, _Psal. lxxxiv._ are but Shadows +of this _New Jerusalem_, and of the Glory that will be in those +Solemnities, _Psal. lxxxvii._ 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? + +But why did I except Angels? Why may not they be thought to be present +at these Assemblies? 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, +_Enoch_ 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 _New Jerusalem_. I cannot but call to +mind, upon this Occasion, that Representation which St. _Paul_ makes to +us, of a glorious State and a glorious Assembly, too high for this +present Earth: ’Tis, (_Hebr. xii. 22_, _&c._) in these Words: _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._ 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 latter of these Expressions +agree, and have a peculiar Fitness and Applicability to it. And what +follows in the Context, _ver. 26, 27, 28_. _About shaking the Heavens +and the Earth once more_; 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. + +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, _Apoc. v. 11._ 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 _Blessing, Ch. v. 13. and Honour, and Glory, and Power, to +him that sits upon the Throne, and to the Lamb, for ever and ever_. + +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 CONTEMPLATION. 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. _Ut paulatim assueseant capere Deum, L. 5. c. +32._ as _Irenæus_ says, that they may, by Degrees, enlarge their +Capacities, fit and _accustom themselves to receive God_. Or, as he says +in another Place, _That they may become capable of the Glory of the +Father_; that is, capable of bearing the Glory and Presence of God; +capable of the highest Enjoyment of him, which is usually call’d the +_Beatifical Vision_; and is the Condition of the Blessed in Heaven. + +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 _immense Being_ 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 _Transformation_ into the +divine Likeness; what St. _John_ and the _Platonists_ say of our _Union_ +with God; and whatever is not cant in the _mystical Theology_, 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. + +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. + +The Contemplation of the _created World_ divides it self into three +Parts; that of the _intellectual_ World; that of the _corporeal_; and +the Government and Administration of both, which is usually call’d +_Providence_. These three, drawn into one Thought, with the Reasons and +Proportions that result from them, compose that GRAND IDEA, which is the +Treasury and Comprehension of all Knowledge; whereof we have spoken more +largely in the last Chapter of the second Book of this _Theory_, under +the Name of the _Mundane Idea_. 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. + +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 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. + +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. _Eudoxus_, the Philosopher, wish’d he might dye like +_Phaeton_, 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 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. + +The _Theory of the Earth_ 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 _Revolution +of the World_ 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, so what is after the thousand Years +Renovation, is but the last Step to it again. + +The _Theory of human Nature_ 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. + +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, _Providence_: 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 _Providence_, what we intend +chiefly by it here, is the general Oeconomy of our Religion, and what is +reveal’d to us in Scripture, concerning 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 _Jews_; 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. + +In like manner, how little is it we understand concerning the _Holy +Ghost_? that he descended like a _Dove_ upon our Saviour, _Mat. iii. +16._ Like cloven Tongues of Fire upon the Apostles the Place being +fill’d with a rushing mighty Wind, _Acts ii._ That he over shadow’d the +blessed Virgin, and begot the Holy Infant, _Mat. i. 18._ That he made +the Apostles speak all sorts of Tongues and Languages _ex tempore_, and +pour’d out strange Virtues and miraculous Gifts upon the Primitive +Christians, _Luke i. 35._ 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 INSPIRATION? 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 _Miracle_? 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. + +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 _Lucifer_, than of all the _Babylonian_ and _Persian_ Kings; nay, +than of all the Kings of the 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 _Millennium_; 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. + +With the Revolution of _Worlds_, we mention’d before the Revolution of +_Souls_; 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 _Beatifical Vision_? Our Knowledge and Conceptions 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. + +Thus you see in general, what will be the Employment of the Saints in +the blessed _Millennium_: 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 _Contemplation_; 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, 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. + +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. + + + + + CHAP. X. + + + _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._ + + +You see how Nature and Providence have conspir’d, to make the +_Millennium_ 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 _Paradise restor’d_, both as to +Innocency of Temper, and the Beauties of Nature. + +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 some ill _Genius_; 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 _Manichean_ 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. + +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, _Luk. +xviii. 8_. Our Saviour says, _When the Son of Man cometh, shall he find +Faith upon the Earth?_ They shall _eat and drink and play_, as before +the Destruction of the _old World_, or of _Sodom_, (_Luke xvii. 26_, +_&c._) and the Wickedness of those Men, you know, continued to the last. +This Objection 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 _Man of +Sin_, is not said to be destroy’d till the coming of our Saviour, _2 +Thess. ii. 8_. 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 _Lightning_ breaking +suddenly out of the Clouds, (_Luke xvii. 24._ and _ch. xxi. 34, 35_.) or +as a _Thief in the Night_, _1 Thess. v. 2, 3, 4._ _2 Pet. iii. 10._ +_Apoc. xvi. 15._ 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. + +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 _Mahometan Paradise:_ For where there 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. + +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 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 _Shekinah_, 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 St. _Stephen_, _Acts vii. 55, 56_. 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. + +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 _double Resurrection_, 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 _Coming_ of our Saviour, +without Distinction of first or second 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 _xxth chap._ of the +_Apocalypse_, 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 _Daniel_, concerning the _Messiah_, and concerning the +_Resurrection_, that are not in the rest of the Prophets; yet we look +upon his single Testimony as good Authority. St. _John_ 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 _first_ and _second_, or particular and +universal, in this last Prophet. _See Mr. Mede._ Some think St. _Paul_ +means no less, when he makes an _Order_ in the Resurrection; some rising +sooner, some later, _1 Cor. xv. 23, 24_, _1 Thess.. iv. 14, 15_, _&c._ +but whether that be so or no, St. _John_ might have a more distinct +Revelation concerning it, than St. _Paul_ had, or any one before him. + +After these Objections, a great many Queries and Difficulties might be +propos’d relating to the Millennium: But that’s no more than what is +found in all other Matters, remote from our Knowledge. Who can answer +all the Queries that may be made concerning _Heaven_, or _Hell_, or +_Paradise_? 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 _future Earth_; or, of +the Order of the _first Resurrection_, whether it be perform’d by +degrees and successively, or all the Inhabitants of the _new Jerusalem_ +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 _new +Earth_, or a _first Resurrection_. 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. + +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 _Gog_ and _Magog_, _Apoc. xx. 8, 9_. 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 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. + +_Ezekiel_ mentions _Gog_ and _Magog_, _ch._ xxxviii. 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 _Millennium_, 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 _Turks_, or _Scythians_, +or other _Barbarians_, 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 Manners only, but also in their Seats and Habitations; for +(_Apoc. xx. 8, 9._) they are said to come up from the four Corners of +the Earth, upon the Breadth of the Earth, and there to besiege the _Camp +of the Saints and the beloved City_: This makes it seem probable to me, +that there will be a double Race of Mankind in that _future Earth_; 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 _Millennium_. 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 _Gog_ and _Magog_: 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. + +Some will think, it may be, that there was such a double Race of Mankind +in the first World also: _The Sons of Adam, and the Sons of God_; +because it is said, _Gen. vi._ _When Men began to multiply upon the Face +of the Earth_, that _the SONS OF GOD SAW THE DAUGHTERS OF MEN, that they +were fair, and they took them Wives of all that they lik’d._ And it is +added, presently, _ver. 4._ _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._ Here seem to be two or three +Orders or Races in this Ante-diluvian World. _The Sons of God; the Sons +and Daughters of Adam_; and a third Sort arising from the Mixture and +Copulation of these, which are call’d _Mighty Men of old_, or Heroes. +Besides, here are Giants mention’d, and to which they are to be reduc’d, +it does not certainly appear. + +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 _Sons of God_ 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 +_Seth_, and distinguished from the rest, by their Piety, and the Worship +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 _marry, nor are given in Marriage_, _Mat. xxii. 30._ and bad +Angels are not called the _Sons of God_. 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 _Species_ 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 _Seth_, 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 _Cain_, or of +any degenerate Race, but with the Daughters of _Adam_; which may be the +Daughters of _Seth_, 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. + +St. _Paul_ to the _Galatians_, (_chap. iv. 21, 22_, _&c._) makes a +Distinction also of a double Progeny; that of _Sarah_, and that of +_Hagar_: One was born according to the Flesh, after a natural 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 _future Earth_. ’Tis true, St. _Paul_ 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 _Gog_ and _Magog_, is +but a Conjecture; and does not pretend to be otherwise considered. + +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 _Millennium_, and the final +Judgment, were concluded in the present Earth, the Quære would still +remain, _What_ would become of this Earth after the last Day? So that +all Parties are equally concern’d, and equally free, to give their +Opinion, _What_ will be the _last State and Consummation_ 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 _Fire_, or into _Ether_: 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; _Heraclitus_ taught it long before them, and I take it +to be as ancient as _Orpheus_ himself; who was the first Philosopher +amongst the _Greeks_: And he deriving his Notions from the _Barbarick_ +Philosophers, or the Sages of the _East_, that School of Wisdom may be +look’d upon as the true Seminary of this Doctrine, as it was of most +other natural Knowledge. + +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 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, (_Rom._ viii. 21.) + +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 _English_ 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 +_Jerusalem_, describ’d by St. _John Apoc._ xxi. _ver._ 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, _ver._ 23. +That _the City had no need of the Sun, nor of the Moon to shine in it_, +_ver. 25_. And that _there was no Night there_. 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 _be brought to pass the Saying that is +written_, DEATH IS SWALLOWED UP IN VICTORY. Which indeed St. _Paul_ +seems to apply to our Bodies in particular, _1 Cor. xv. 54_. But in the +eighth Chap. to the _Romans_ he extends it to all Nature, _ver. 21_. +_The Creation it self also shall be deliver’d from the Bondage of +Corruption, into the glorious Liberty of the Sons of God._ And +accordingly St. _John_, speaking of the same Time with St. _Paul_ in +that Place to the _Corinthians_, namely, of the general Resurrection and +Day of Judgement, says, _Death_ and _Hades_, which we render Hell, _were +cast into the Lake of Fire, Apoc. xx. 14._ This is their being +_swallowed up in Victory_, which St. _Paul_ speaks of; when _Death_ and +_Hades_, 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. + +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 the Earth shall +flie away at the Day of Judgment, says the Text, _Apoc. xx. 11_. _And +their Place shall not be found._ This must be understood of our Heavens +and our Earth; and their _flying away_ 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 +_dark Chaos to a bright Star_. + +_FINIS._ + + + + + A REVIEW Of the SACRED Theory of the Earth, + + And of its + + PROOFS: + + Especially in Reference to + + SCRIPTURE. + + _LONDON_: + Printed for J. HOOKE in _Fleet-street_. + + A Review. + + + + +To take a _Review_ of this _Theory_ of the _Earth_, 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. + +The Matter and principal Parts of this _Theory_ 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. + +We will therefore first set down the Things themselves, that make the +subject Matter of this _Theory_; 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 _Phænomena_ whereof we are to give an Account, +are these five or six. + + I. _The Original of the Earth from a Chaos._ + + II. _The State of Paradise, and the antediluvian World._ + + III. _The universal Deluge._ + + IV. _The universal Conflagration._ + + V. _The Renovation of the World, or the new Heavens and new Earth._ + + VI. _The Consummation of all Things._ + +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 +_Phænomena_, in that Order and Consecution wherein they stand to one +another. + +There are also in Scripture some other Things, relating to the same +Subjects, that may be call’d the secondary Ingredients of this _Theory_, +and are to be referr’d to their respective primary Heads. Such are, for +Instance, + + I. _The Longevity of the Ante-diluvians._ + + II. _The Rupture of the great Abyss, at the Deluge._ + + III. _The appearing of the Rainbow after the Deluge, as a Sign that + there never should be a second Flood._ + +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 _Theory_ of the +_Earth_, must think himself bound to give us a just Explication of these +secondary _Phænomena_, 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. + +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 +_Conflagration_ of the World, and the _Renovation_ of it. When these are +over and expir’d, then _comes the End_, as St. _Paul_ says, _1 Cor. xv._ +Then the _Heavens and the Earth fly away_, as St. _John_ says, _Apoc. +xx._ Then is the _Consummation_ 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 _Theory_, there is also a +collateral Phænomenon, the _Millennium_, 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 _Theory_ of the _Earth_: 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. + +These are the Principals and Incidents of this _Theory_ of the _Earth_, +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 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; _Few and easy +Postulatums; Union of Parts_; and _a Fitness to answer, fully and +clearly, all the Phænomena to which it is to be apply’d_. + +We think our Hypothesis does not want any of these Characters: As to the +first, we take but one single _Postulatum_ for the whole Theory, and +that an easy one, warranted both by Scripture and Antiquity; namely, +_That this Earth rise, at first, from a Chaos_: As to the second, _Union +of Parts_, 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 _new Heavens_ and _new Earth_ after the +Conflagration, you will be led back again to the first Heavens and first +Earth that were before the Flood. For St. _John_ says, that _new Earth_ +was without a _Sea_, _Apoc. xxi. 1_. And it was a _Renovation_, or +_Restitution_ to some former State of Things: There was therefore some +former Earth without a Sea; which not being the present Earth, it must +be the ante-diluvian. Besides, both St. _John_, and the Prophet +_Esaias_, have represented the _new Heavens_ and _new Earth_, as +_paradisiacal_, according as it proved, _Book IV. Chap. 2_. And having +told us the Form of the new-future-Earth, that it will have _no Sea_, it +is a reasonable Inference that there was no Sea in the _paradisiacal +Earth_. However, from the Form of this future Earth, which St. _John_ +represents to us, we may at least conclude, that an _Earth without a +Sea_ is no Chimæra, or Impossibility; but rather a fit Seat and +Habitation for the Just and the Innocent. + +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 _suited +to the Phænomena_, we must refer that to the next Head of _Proofs_. 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, _What_ its +Proofs are? Or the Grounds upon which it stands, whether Sacred or +Natural? + +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 _Paradise_, 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 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. + +Farthermore, in Consequence of this Disruption of the primæval Earth, at +the Deluge, the present Earth was made hollow and cavernous, [_Theor. +Book iii. chap. 7, and 8._] and by that means, (due Preparations being +used) capable of _Combustion_, 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 _Theory_. 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. + +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 _new Heavens_ and a _new Earth_; by the same +Causes, and in the same Form, with the _paradisiacal_. This is the +_Renovation_ of the World; the _Restitution_ of all Things mention’d +both by Scripture and Antiquity; and by the Prophet _Isaiah_, St. +_Peter_ and St. _John_, call’d the _new Heavens_ and _new Earth_: With +this, as the last Period, and most glorious Scene of all human Affairs, +our _Theory_ concludes, as to this Method of Causes, whereof we are now +speaking. + +I say, here it Ends as to the _Method of Causes_: 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 +_Theory_, 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 _Theory of the Earth_, and therefore as we begin +no higher than the _Chaos_, 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. + +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 _Theory_, 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, 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 _chap. ix._ 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. + +The next Phænomenon to be consider’d, is the _Deluge_, with its +Adjuncts: This also is fully explain’d by our Hypothesis, in the iid, +iiid, and vith Chapters of the first Book: Where it is shewn, that the +_Mosaical Deluge_, 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 _Moses_ 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. + +Lastly, As to the Phænomena of _Paradise_, and the ante-diluvian World, +we have set them down in Order in the second Book; and apply’d 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, _Equality of Seasons_ 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. _The Longevity_ of the +Ante-diluvians, and the Declension or their Age by degrees, after the +Flood: As also that wonderful Phænomenon, the _Rainbow_; which appear’d +to _Noah_ for a Sign, that the Earth should never undergo a second +Deluge. And we have shewn [_Theor._ _Book ii. ch. 5._] wherein the Force +and Propriety of that Sign consisted, for confirming _Noah_’s Faith in +the Promise and in the Divine Veracity. + +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, 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. + +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 St. +_Peter_, deliver’d in his _second Epistle_ and _third Chapter_, +concerning the _triple Order_ and Succession of the Heavens and the +Earth; that comprehends the whole Extent of our Theory; which indeed is +but a large Commentary upon St. _Peter_’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. + + _2 Pet. iii. ver. 3. Knowing this first, that there shall come in + the last Days Scoffers, walking after their own Lusts._ + + 4. _And saying, where is the Promise of his coming? For since the + Fathers fell asleep, all Things continue as they were from the + Beginning of the Creation._ + + 5. _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._ + + 6. _Whereby the World that then was, being overflowed with Water, + perished._ + + 7. _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._— + + 10. _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._ + + 13. _Nevertheless we, according to his Promise, look for new Heavens + and a new Earth, wherein dwelleth Righteousness._ + +This is the whole Discourse so far as relates to our Subject: St. +_Peter_, 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, _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?_ + +The Apostle answers to this, that they willingly forget, or are +ignorant, that there were 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. + +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. + +Then as to his _new Heavens_ and _new Earth_ 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 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. + +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 +St. _Paul_ also implies that _triple Creation_ which St. _Peter_ +expresses. St. _Paul_, I say, in the viiith Chapter to the _Romans_, +ver. 20, 21. tells us of a _Creation_ that will be _redeem’d from +Vanity_, which are the new Heavens and new Earth to come. A _Creation in +Subjection to Vanity_; which is the present State of the World; and a +_Creation_ that was subjected to Vanity, in hopes of being restored, +which was the first _Paradisiacal_ Creation: And these are the three +States of the natural World, which make the Subject of our Theory. + +To these two Places of St. _Peter_ and St. _Paul_, I might add that +third in St. _John_, concerning the new Heavens and new Earth, with that +distinguishing Character, that the Earth was _without a Sea_: As this +distinguisheth it from the present Earth, so, being a _Restitution_ or +_Restauration_, 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 +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; +St. _Peter_ 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. + +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, _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 to Scripture_: Namely, to such Places +of Scripture as reflect upon the _Deluge_, the _Abyss_, and the Form of +the _first Earth_: And particularly to the _History of Noah’s Flood, as +recorded by Moses_. 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 _Moses_ his History and Description of the Flood. + +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. + +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, + +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 over, the Waters retired into +their Channels, and let the dry Land appear. + +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. + +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 St. _Peter_’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, _The Heavens and the Earth_; 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. + +But tho’ the Apostle, to me, speaks plainly of the _natural World_, +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 +St. _Peter_’s Words; 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. + +These Interpreters say, that St. _Peter_ meant no more than to mind +these Scoffers, that the World was once destroy’d by a Deluge of Water; +meaning the _Animate World_, 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. + +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 _sixth verse_) to understand only the World _Animate_, 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 St. +_Peter_ 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 +offer these Reasons to prove them to be so. + +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. + +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 _ad idem_, +and takes away their Argument, he must understand the same natural +World, and shew that it hath been chang’d, or hath perish’d. + +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 _therefore there would be no Change because there had been none_. +No, neither doth he do this, if by the _World_ in the 6th verse, he +understands Mankind only; for their Ground was this, _There hath been no +Change in the natural World_; their Consequence this, _Therefore there +will be none_, nor any Conflagration. Now the Apostle’s Answer according +to you, is this, _You forget that Mankind hath been destroy’d in a +Deluge._ 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. + +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 _Jews_ by the Phrase they use, _Since the Fathers fell +asleep_, which in both Parts of it is a _Judaical_ Expression; and does +St. _Peter_ tell the _Jews_ that had _Moses_ read to them every Sabbath, +that _they were ignorant that Mankind was once destroyed with a Deluge +in the Days of Noah_? Or could they pretend to be ignorant of that +without making themselves ridiculous both to _Jews_ and Christians[6]? +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, +_Since the Fathers fell asleep_, amongst which Fathers, _Noah_ was one +of the most remarkable. + +_Thirdly_, 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. + +_Fourthly_, 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 +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, _ver. 5._ 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. + +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 _Apparatus_, +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 St. _Austin_, +_Didymus Alex. Bede_, as we shall see hereafter, understood it plainly +of the natural World; also modern Expositors and Criticks; as _Cajetan_, +_Estius_, _Drusius_, _Heinsius_, 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. + +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 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. + +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 _verse_, that was describ’d in the foregoing +_verse_; 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 iid +_ch. ver. 5._ the Apostle does restrain the Word κόσμος by adding +ἀσεβῶν, _the World of the ungodly_; 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. + +For a Conclusion of this first Point, I will set down St. _Austin_’s +Judgment in this Case; who in several Parts of his Works hath +interpreted this Place of St. _Peter_, _of the natural World_. As to the +Heavens, he hath these Words in his Expositian upon _Genesis_, _Hos +etiam aërios cœlos quondam periisse Diluvio, in quâdam earum, quæ +Canonica appellantur, Epistolâ legimus. We read in one of the Epistles +called Canonical_, meaning this of St. _Peter_’s, _that the aërial +Heavens perished in the Deluge_. 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, _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_. In like manner, and to the same +Sense, he hath these Words upon _Psal. ci._ _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._ And in his Book _de Civ. Dei_, he hath +several Passages to the same purpose, _Quemadmodum in Apostolicâ illâ +Epistolâ à toto Pars accipitur, quod diluvio periisse dictus est mundus, +quamvis sola ejus cum suis cœlis pars ima perierit._ These being to the +same Effect with the first Citation, I need not make them English; and +this last Place refers to the Earth as well as the Heavens, as several +other places in St. _Austin_ do, whereof we shall give you an Account, +when we come to shew his Judgment concerning the second Point, _the +diversity of the ante-diluvian and post-diluvian World_: This being but +a Foretaste of his good Will and Inclinations towards this Doctrine. + +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, _That there was a Change made in this +natural World at the Deluge_, according to the Apostle; and this is to +confute the second Part of their Interpretation, which supposeth that +St. _Peter_ makes no Distinction or Opposition betwixt the ante-diluvian +Heavens and Earth, and the present Heavens and Earth, in that respect. + +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 (_ver. the 5th_) and the +Heavens and the Earth that are now (_ver. the 7th_) οἱ ἔκπαλαι οῦρανοὶ +καὶ ἡ γῆ, and οἱ νῦν οῦρανοὶ καὶ ἡ γῆ, and the adversitive Particle, δὲ +_but_, you see marks the Opposition; so that it is 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, _All Things had been the same from the +Beginning in the natural World_; 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. + +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. + +And we may observe that several of those Reasons which we have given to +prove, that the _natural World_ is understood by St. _Peter_, are double +Reasons; and do also prove the other Point in Question, a _Diversity +betwixt the two natural Worlds_, the ante-diluvian and the present. As +for Instance, unless you admit this Diversity betwixt the two natural +Worlds, you make the 5th _verse_ in this _Chapter_ superfluous and +useless; and you must suppose the Apostle to make an Inference here +without Premises. In the _vith verse_ he makes an Inference, +[7]_Whereby_ the World, that then was perish’d in a Deluge; What does +this _whereby_ relate to? _by Reason_ 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. + +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 +(_ver. 5._) 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. + +But before we proceed any further, give me leave to note the Impropriety +of our Translation, in the _5th verse_, or latter Part of it; Ἐξ ὕδατος +καὶ δὶ ὕδατων (vel δὶ ὔδατος) συνισῶτα. This we translate _standing in +the Water, and out of the Water_, 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 _Greek_ Words. +If one met with this Sentence[8] in a _Greek_ Author, who would ever +render it _standing in the Water, and out of the Water_? Nor do I know +any _Latin_ Translator that hath ventur’d to render them in that Sense, +nor any _Latin_ Father; St. _Austin_ and St. _Jerome_ I’m sure do not, +but _Consistens ex aquâ_, or _de aquâ, & per aquam_; for that later +Phrase also συνεσάναι δὶ ὕδατος, does not with so good Propriety signify +_to stand in the Water_, as to consist or subsist by Water, or by the +Help of Water, _Tanquam per causam sustinentem_, as St. _Austin_ and +_Jerome_ render it. Neither does that Instance they give from _1 Pet. +iii. 20._ prove any thing to the contrary, for the Ark was sustain’d by +the Waters, and the _English_ does render it accordingly. + +The Translation being thus rectified, you 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 _the +new Heavens and Earth_ 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, _Book ii. c. 5._ 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 _constituted +of Water_, or to have a watry σίζασις. Then the Earth was said to +_consist by Water_, 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[9] Interpretation, that neither agrees with the Words, nor +makes any Sense that is considerable. + +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; _And the same Heavens and Earth are kept in store +reserv’d unto Fire_, &c. Accordingly we see the Apostle speaks thus, as +to the _Logos_, or the _Word of God, ver. 7._ τῷ αὐτῷ λόγῳ, _by the same +Word of God_; 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. + +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, _Theor._ _Book i. c. 2._ + +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. 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. _Quia talis erat_, saith _Grotius_, _qualem +diximus, constitutio & Terræ & Cœli._ _WHEREBY the then World perish’d +in a Flood of Water._ This _whereby_ notes some kind of casual +Dependance, and must relate to some Means or Conditions precedent. It +cannot relate to _Logos_, or _the Word of God_, 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? + +Having given these Reasons for the Necessity of this interpretation: in +the last place, let us consider St. _Austin_’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 St. +_Peter_’s. _Didymus Alexandrinus_, who was for some time St. _Jerome_’s +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 _triple_ or _triform World_ in this third +Chapter; as you may see in his _Enarr. in Epist. Canonicas_. Now this +three-fold World is first that in the _6th_ verse, _The World that then +was_. In the _7th_ verse, _The Heavens and the Earth that are now_. And +in the _13th_ verse, _We expect new Heavens and a new Earth, according +to his Promise._ This seems to be a fair Account that St. _Peter_ taught +the Doctrine of a triple World; and I quote this Testimony, to shew what +St. _Peter_’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. + +But St. _Austin_ owns the Authority of this Epistle, and of this +Doctrine, as deriv’d from it, taking notice of this Text of St. +_Peter_’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, _de Civ. Dei_, which confirm our +Exposition. In his xxth Book, _ch._ xxiv. he Disputes against +_Porphyry_, 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. St. _Austin_ could not urge _Porphyry_ with the Authority of +St. _Peter_, for he had no Veneration for the Christian Oracles, but it +seems he had some for the _Jewish_; and arguing against him, upon that +Text in the Psalms, _Cœli peribunt_, he shews, upon Occasion, how he +understands St. _Peter_’s Destruction of the old World. _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._ This +he explains more fully afterwards by subjoining a Caution (which we +cited before) that we must not understand this Passion of St. _Peter_’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. _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_; that is, the Earth with the Regions of the Air that +belong to it. And consonant to this, in his Exposition of that ci. +_Psalm_, upon those Words, _The Heavens are the work of thy Hands; they +shall perish, but thou shalt endure._ This perishing of the Heavens, he +says, St. _Peter_ tells us, hath been once done already, namely, at the +Deluge: _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._ + +These Places shew us, that St. _Austin_ understood St. _Peter_’s +Discourse to aim at the natural World, and his _periit_ or _periisse_ +(ver. 6) to be of the same Force as _peribunt_ in the _Psalms_, when +’tis said the Heavens _shall perish_; 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 St. _Austin_, 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. + +There are yet other Places in St. _Austin_ worthy our Consideration upon +this Subject; especially his Exposition of this iiid Chapter of St. +_Peter_, as we find it in the same Treatise, _de Civ. Dei_, _cap._ +xviii. There he compares again, the Destruction of that World at the +Deluge, with that which shall be at the Conflagration, and supposeth +both the Heavens and Earth to have perish’d: _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._ Then giving his usual Caution, that the Stars and starry +Heavens should not be comprehended in that mundane Destruction, he goes +on, _Atque hoc modo_ (penè totus aër) _cum terra perierat; cujus Terræ +utique prior facies_ (nempe ante-diluviana) _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._ Here you see St. _Austin_’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: _Tunc figura hujus +mundi_, &c. _cap._ xvi. + +Thus you see, we have St. _Austin_ on our side, in both Parts of our +Interpretation; that St. _Peter_’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 St. _Austin_ +having applied this expresly to St. _Peter_’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. + +Venerable _Bede_ hath followed St. _Austin_’s Footsteps in this +Doctrine; for, interpreting St. _Peter_’s _original World_ (Αρχαῖος +Κόσμος) 2 _Pet._ ii. 5. he refers both that and this (_chap._ iii. 6.) +to the natural inanimate World, which he supposeth to have undergone a +Change at the Deluge. His Words are these, _Idem ipse mundus est_ (nempe +quoad materiam) _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_ (namely, as to the Matter and Substance +of it) _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 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._ + +You see this Author does not only own a Change made at the Deluge, but +offers at a farther Explication wherein that Change consisted, _viz._ +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. _Bede_ [_De 6 dier. creat._] also pursues the same Sense and Notion +in his Interpretation of that _Fountain_, _Gen._ ii. 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 (_Gloss. Ordin. Gen._ +ix. _de Iride. Lyran. ibid. Hist. Scholast._ _c. 35. Rab. Maurus & +Gloss. Inter. Gen._ ii. 5, 6. _Alcuin. Quæst. in Gen. inter._ 135.) and +in the ante-diluvian Earth, as the same Authors witness in other Places: +As _Hist. Schol. c. 34. Gloss. Ord. in Gen._ vii. _Alcuin. Inter. 118, +&c._ Not to Instance those that tell us the Properties of the +ante-diluvian World under the Name and Notion of _Paradise_. + +Thus much concerning this remarkable Place in St. _Peter_, 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 _new +Heavens_ and the _new Earth to come_? ver. 13. and if they do, why they +should not believe him as much concerning the _old Heavens_ and the _old +Earth_ past? _ver._ 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. + +They deserve this Censure, I am sure, if they do not only disbelieve, +but also scoff, at 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 _Hebrews_ have no Word to signify the natural World, but use +that Periphrasis, _the Heavens_ and _the Earth_) and upon each of them +engraves a Name and Title that bears a Note of Distinction in it: He +calls them the _old Heavens and Earth_, the _present Heavens and Earth_, +and the _new Heavens and Earth_. ’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 _Jews_ had expected _Ezekiel_’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 _old Temple_, the _present Temple_, and +the _new Temple_ 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 St. _Peter_ +speaks, to be three-fold in Succession; seeing he does as plainly +distinguish it into the _old_ Heavens and Earth, the _present_ Heavens +and Earth? and the _new_ 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. + +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 St. +_Peter_’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 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. + +You may please to remember that all that I have said hitherto, belongs +only to the first Head: To prove a _Diversity in general_ 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 _Moses_ 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 _Theor. Book_ ii. _ch._ 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? + +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 _particular Form_, 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 +_Psalms_; as _Psal._ xxiv. 1, 2. _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[10] Sea, and established it upon the Floods_. +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 _Psal._ cxxxvi. +_ver._ 4, 5, 6. we read to the same Effect, in these Words, _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_. 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 _founded_ upon the Waters, to be _establish’d_ upon +the Waters, to be _extended_ 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 +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 _stretched over the Waters_? +Or, because there are Waters in some subterraneous Cavities, is the +Earth therefore _founded upon the Seas_? 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 _Foundation_ or _Establishment_ of the Earth upon the Seas, this +_Extention_ 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, _David_ 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. + +These two Places in the _Psalms_ being duly consider’d, we shall more +easily understand a third Place, to the same effect, in the _Proverbs_; +delivered by _WISDOM_, concerning the Origin of the World, and the Form +of the first Earth, in these Words, _Chapter_ viii. 27. _When he +prepared the Heavens I was there, when HE SET an Orb or Sphere upon the +Face of the Abyss._ We render it, when we set a Compass upon the Face of +the Abyss; but if we have rightly interpreted the Prophet _David_, ’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 _Wisdom_. And +upon this Occasion, I desire you to reflect upon St. _Peter_’s +Expression, concerning the first Earth, and to compare it with +_Solomon_’s, to see if they do not answer one another. St. _Peter_ calls +it, γῆ καθεστῶσα δὶ ὕδάτων, _an Earth consisting, standing_, or +_sustained by the Waters_. And _Solomon_ calls it חונ על בני תהום _An +Orb drawn upon the Face of the Abyss._ And St. _Peter_ says, that was +done τῷ λόγῳ τοῦ Θεοῦ, by the _Wisdom of God_; which is the same Λόγος +or _Wisdom_, that here declares her self to have been present at this +Work. Add now to these two Places, the two foremention’d out of the +_Psalmist_; _An Earth founded upon the Sea_, (Psal. xxiv. 2.) and an +_Earth stretched out above the Waters_; (_Psal._ cxxxvi. 6.) Can any +Body doubt or question; but all these four Texts refer to the same +Thing? And seeing St. _Peter_’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. + +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 _Job ch._ xxvi. 7. _He stretcheth out the North +over the Tohu_, (for so it is in the Original) _and hangeth the Earth +upon nothing._ And this strange Foundation or no Foundation of the +exterior Earth seems to be the Ground of those noble Questions propos’d +to _Job_ by God Almighty, _chap._ xxxviii. _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?_ 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, _Book_ i. _p._ 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 we have given to the ante-diluvian Earth. + +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 _ante-diluvian Abyss_, 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 _Abyss_ or _Tehom Rabbah_ 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 _Gen._ i. 2. and vii. +11. and xlix. 25. _Deut._ xxxiii. 13. _Job_ xxviii. 14. and xxxviii. 16. +_Psal._ xxxiii. 7. and lxxi. 20. and lxxviii. 15. and cxxxv. 6. _Apoc_. +xx. 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. + +The Mother-Abyss is no doubt that in the Beginning of _Genesis_, _v._ 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, +(_Gen._ vii. 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 if we will believe _Wisdom_, (_Prov._ viii. 27.) +who was there present at the Formation of the Earth, an _Orb was set +upon the Face of the Abyss_, at the Beginning of the World. + +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, _Moses_ calls there _Tehom-Rabbah_, the great _Abyss_; and can +there be any greater than the forementioned Mother-Abyss? And _WISDOM_, +in that Place in the _Proverbs_, useth the same Phrase and Words with +_Moses_, _Gen._ i. 2. על פני תהום _upon the Face of the Deep_, or of the +_Abyss_; changing _Darkness_ for that _Orb_ of the exterior Earth, which +was made afterwards to inclose it. And in this Sort it lay, and under +this Cover, when the _Psalmist_ speaks of it in these Words, _Psal._ +xxxiii. 7. _He gathereth the Waters of the Sea, as in a[11] Bag; he +layeth up the Abyss in Store-houses._ 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 _Job_, _ch._ xxxviii. 8. in which Place the _Chaldee_ +Paraphrase reads it, when it broke forth, _coming out of the Abyss_. +Which Disruption at the Deluge seems also to be alluded to _Job_ xii. +14, 15. and more plainly, _Prov._ iii. 20. _by his Knowledge the Abysses +are broken up_. + +Thus you have already a three-fold State of the Abyss, which makes a +short History of it; first, _open_, at the Beginning; then _covered_ +till the Deluge; then _broke open_ again, as it is at present. And we +pursue the History of it no farther; but we are told, _Apoc._ xx. 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 St. _Peter_ and the +_Psalmist_ had described, _sustained by the Waters_; _founded upon the +Waters_; _stretched above the Waters_; 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 _Orbis +Terrarum_, an habitable Sphere of Earth about the Abyss. + +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 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. + +To proceed then; that there was a Fraction or Dissolution of the Earth +at the Deluge, the History of it by _Moses_ gives us the first Account, +seeing he tells us, as the principal Cause of the Flood, that the +Fountains of the _great Abyss_ were _cloven_ or _burst asunder_; 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 +_Fountains_ 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 _Proverbs_, (_chap._ iii. +20.) ’tis only said, the _Abysses were broken open_. I do not doubt, but +this refers to the Deluge, as _Bede_, and others understand it; the very +Word being us’d here, both in the _Hebrew_ and Septuagint, נבקעו +ἐῤῤάγησαν that express the Disruption of the Abyss at the Deluge. + +And this breaking up of the Earth at that Time, is elegantly exprest in +_Job_, by the bursting of the Womb of Nature, when the Sea was first +brought to Light; _ch._ xxxviii. 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. + +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, _Job_, and the _Psalms_, by Way of +Allusion commonly to the State of Nature at that Time. The Prophet +_Isaiah_, in describing the future Destruction of the World, _chap._ +xxiv. 18, 19. seems plainly to allude and have respect to the past +Destruction of it at the Deluge; as appears by that leading Expression, +_the Windows from on high are open_, ארבות סמיום נפתחו θυρίδες ἐκ τῷ +οὐρανῶ ἠνεώχθησαν, taken manifestly from _Gen._ vii. 11. Then see how +the Description goes on; _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_. Here are +Concussions, and Fractions, and Dissolutions, as there were in the +mundane Earthquake and Deluge; which we had exprest before only by +_breaking open the Abyss_. By the Foundations of the Earth here and +elsewhere, I perceive many understand the Center; so by _moving_ or +_shaking_ 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, _Theor._ _Book_ ii. +_Chap._ 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 _Elements shall melt with +fervent Heat, and the Earth with the Works therein shall be burnt up_, +these Expressions of _Fractions and Concussions_, 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. + +There are several other Places that refer to the Dissolution and +Subversion of the Earth at the Deluge, _Amos_ ix. 5, 6. _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._ By _this_ and by _the next verse_ the +Prophet seems to allude to the Deluge, and to the Dissolution of the +Earth that was then. This in _Job_ seems to be called _breaking down the +Earth, and overturning the Earth_, chap. xii. 14, 15. _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:_ Which +Place you may see paraphras’d, _Theo._ _Book_ i. _p._ 124, 125. We have +already cited, and shall hereafter cite, other Places out of _Job_; and +as that ancient Author (who is thought to have liv’d before the +_Judaical_ Oeconomy, and nearer to _Noah_ than _Moses_) seems to have +had the _Præcepta Noachidarum_, so also he seems to have had the +_Dogmata Noachidarum_; which were deliver’d by _Noah_ to his Children +and Posterity, concerning the Mysteries of natural Providence, the +Origin and Fate of the World, the Deluge and ante-diluvian State, _&c._ +and accordingly we find many Strictures of these Doctrines in the Book +of _Job_. Lastly, In the _Psalms_ there are Texts that mention the +_shaking of the Earth_, and the _Foundations_ of the World, in reference +to the Flood, if we judge aright; whereof we will speak under the next +Head, _concerning_ the raging of the Waters in the Deluge. + +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: In the mean Time, I proceed to the last particular mention’d, +_The Form of the Deluge it self_. + +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 _David_ alludes in the Name of the +Church, _Psalm._ xlii. 7. _Abyss calls unto Abyss at the Noise of thy +Cataracts or Water-Spouts; all thy Water and Billows have gone over me._ +And again, _Psal._ xlvi. 2, 3. in the Name of the Church, _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._ + +But there is no Description more remarkable or more eloquent, than of +that Scene of Things represented, _Psalm._ xviii. 7, 8, 9, _&c._ 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. + + Ver. 6. _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._ + + 7. _Then the Earth shook and trembled, the Foundations also of the + Hills moved and were shaken, because he was wroth._ + + 8. _There went up a Smoak from his Nostrils, and Fire out of his + Mouth devoured; Coals were kindled by it._ + + 9. _He bowed the Heavens also and came down, and Darkness was under + his Feet._ + + 10. _And he rode upon a Cherub and did fly, he did fly upon the + Wings of the Wind._ + + 11. _He made Darkness his secret Place; his Pavilion round about him + was dark Waters and thick Clouds of the Sky._ + + 12. _At the Brightness before him the thick Clouds passed, Hail and + Coals of Fire._ + + 13. _The Lord also thunder’d in the Heavens, and the Highest gave + his Voice, Hail and Coals of Fire._ + + 14. _Yea, he sent out his Arrows, and scattered them; and he shot + out Lightnings and discomfited them._ + + 15. _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._ + + _He sent from above, he took me; he drew me out of great Waters._ + מים רבים + +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 _David_ in his Person, and to his +Deliverance from _Saul_; no such Agonies or Disorders of Nature as are +here instanc’d, were made in _David_’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: 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[12] Tempest, a Conflict and Clashing of all the Elements; and +_David_ seems to have represented it so; with God Almighty in the midst +of it, ruling them all. + +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 _Psalm_. 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, 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. + +That violent Eruption of the Sea out of the Womb of the Earth, which +_Job_ speaks of, is, in my Judgment, another Description of the Deluge; +’tis _ch._ xxxviii. 8, 9, 10, 11. _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_, &c. Here +you may see the Birth and Nativity of the Sea, or of _Oceanus_, +describ’d[13], how he broke out of the Womb, and what his first Garment +and Swadling-Cloaths were; 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 _David_ had express’d in his +Description of the Deluge, _Psal._ xviii. 11. _He made Darkness his +secret Place, his Pavilion round about him were dark Waters and thick +Clouds of the Skies._ 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 _Theor._ _Book_ i. _p._ 136.] + +But I am afraid, we have stay’d too long upon this Particular, _The Form +of the Deluge_; 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 _Deluge_ and the +_Conflagration_. And seeing _Job_ and _David_ 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 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. + +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 same Humour, and therefore may +be called _willingly ignorant_; 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 _willingly ignorant_; 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 _Ignorance_. + +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 _Moses_; 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 _Moses_’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. _As to the Extent of it_, he makes the Deluge universal; _All +the high Hills under the whole Heaven were cover’d fifteen Cubits +upwards._ We also make it universal, over the Face of the whole Earth; +and in such a Manner as must needs raise the Waters above the Top of the +highest Hills every where. As _to the Causes of it_, _Moses_ makes them +to be the Disruption of the _Abyss_, and the _Rains_, 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 _Moses_ 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 _Judea_ 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 _new_ 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 _Moses_ 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 +National Inundation; and the second assigns other Causes of it than +_Moses_ had assign’d; And as they both differ apparently from the +_Mosaical_ History, so you may see them refuted upon other Grounds also, +in the third Chapter of the first Book of the _Theory_. + +This may be sufficient as to the History of the Flood by _Moses_: But +possibly it may be said, the principal Objection will arise from _Moses_ +his six Days Creation in the first Chapter of _Genesis_; 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 _Moses_ 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 _Moses_ 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 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 _Moses_ must be so interpreted +in the first Chapter of _Genesis_, as not to interfere with himself in +other Parts of his History; nor to interfere with St. _Peter_, or the +Prophet _David_, 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. + +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 freely and unconcernedly +does Scripture speak of God Almighty, according to the Opinions of the +Vulgar? Of his _Passions_, _local Motions_, _Parts and Members of his +Body_: 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. + +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 _Anthropomorphites_ 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 _Antipodes_; 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, 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 _work by the Day_, 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. + +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. + +The latter Part consists of the _Conflagration of the World_, and the +_new Heavens_ and _new Earth_; 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 ivth 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. + +The Testimonies of Scripture concerning the _Renovation of the World_, +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 +_Palingenesia_, or Regeneration; (_Matt._ xix. 28, 29.) or St _Peter_, +of an _Apocatastasis_ or Restitution; (_Acts_ iii. 21.) these being +Words used by all Authors, Prophane or Ecclesiastical, for the +_Renovation_ of the World, ought, in reason, to be interpreted in the +same Sense in the Holy Writings. And in like Manner, when St. _Paul_ +speaks of his _future Earth_, or an _habitable World to come_, Hebr. ii. +5. ἡ οἰκουμένη ἡ μέλλουσα or of a _Redemption_ or Melioration of the +present State of Nature, _Rom._ iii. 21, 22. these lead us again, in +other Terms, to the same _Renovation_ of the World. But there are also +some Places of Scripture, that set the _new Heavens_ and _new Earth_ in +such a full and open View, that we must shut our Eyes not to see them. +St. _John_ says, he saw them, and observed the Form of the new Earth, +_Apoc._ xxi. 1. _Isa._ lxv. 17. The Seer _Isaiah_ spoke of them in +express Words, many hundred Years before. And St. _Peter_ 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 _Pet._ iii. +12, 13. + +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 _Renovation +of the World_ 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 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 St. _Peter_’s Words; to see and examine +whether they are, or can be turn’d into an Allegory, according to the +best Rules of Interpretation. + +St. _Peter_’s Words are these, 2 _Pet._ iii. 11, 12, 13. _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._ The Question is concerning this last +Verse, _Whether the new Heavens and Earth_ 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, _That_ 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 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. + +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. St. _Peter_ had us’d the same Phrase of _Heavens and +Earth_ twice before in the same Chapter. The _old Heavens and Earth_, +_ver._ 5. The _present Heavens and Earth_, _ver._ 7. and now he uses it +again, _ver._ 13. the _new Heavens and Earth._ 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, 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. + +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. _Nevertheless_, says the Apostle, _we expect new Heavens, +&c._ Why _Nevertheless!_ 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, _Notwithstanding_ +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. + +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 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. + +Thus much for the Explication of St. _Peter_’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 St. _Peter_’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 _Millennium_? which we have, +contrary to the general Sentiment of the modern _Millennaries_, plac’d +in the _future_ Earth. Our Opinion hath this Advantage above others, +that all fanatical Pretensions to Power and Empire in this World, 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. + +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 _Melioration_ of the World, if you will allow +that Word; and a _Millennium_. 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 _apocalyptical Millennium_, or the _new Jerusalem_, 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 _new Heavens_ and _new +Earth_. 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 _new Jerusalem_, as St. _John_ describes it, _Apoc._ xxi. 2, 3, +4, _&c._ + +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. _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._ 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 _8th_ +Chap. of the _4th_ Book, and we do not think it necessary that they +should be here repeated. + +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 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? + +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 _Matters_, _Form_, and _Proofs_ 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. + +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 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. +_FINIS._ + +Footnote 6: + + There was a Sect amongst the _Jews_ that held this Perpetuity and + Immutability of Nature; and _Maimonides_ himself was of this + Principle, and gives the same Reason for it with the Scoffers here in + the Text, _Quod mundus retinet & sequitur Consuetudinem suam._ And as + to those of the _Jews_ that were _Aristoteleans_, it was very suitable + to their principles to hold the Incorruptibility of the World, as + their Master did. _Vid. Med. in loc._ + +Footnote 7: + + δὶ ῀ὠν, _per que_. Vulgat. _Quamobrem_, Beza. _Quâ de causâ_, Grot. + _Nemo interpretum reddidit_ δὶ ῀ὠν, per quas; _subintelligendo_ aquas. + _Hoc enim argumentationem Apostolicana tolleret, supponeretque + illusores illos ignorâsse quod olim fuerit Diluvium; Quod supponi non + posse supra ostendimus._ + +Footnote 8: + + This Phrase or manner of Speech συνισάναι ἐκ vel ἐξ is not usual in + _Greek_ Authors; and upon a like Subject, _Plato_ saith, τὸν δὲ κόσμον + συνισάναι ἐκ πυρὸς ὕδατος, ἀέρος, γῆς, but he that should translate + _Plato_, _the World stands out of Fire, Water_, _&c._ would be thought + neither _Grecian_, nor Philosopher. The same Phrase is us’d in + reciting _Heraclitus_ his Opinion, τὰ πάντα ἐκ πυρὸς συνεσάναι, καὶ + εἰς τοῦτο ἀναλιέως. And also in _Thales_ his which is still nearer to + the Subject, ἐκ τοῦ ὑδατός, φηοι, συνιζάναι πάντα, which _Cicero_ + renders, _ex aquâ, dixit, constare omnia_. So that it is easy to know + the true Importance of this Phrase, and how it is ill render’d in the + English, _standing out of the Water_. + +Footnote 9: + + 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. + +Footnote 10: + + I know some would make this Place of no effect by rendering the + _Hebrew_ Particle על _juxta, by_ or _near_ to; so they would read it + thus, _he had founded the Earth by the Sea-side_, 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, _for_ he hath founded it _near_ 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, _Psal._ cxxxvi. 6, if you + render it, He _stretched_ out the Earth _near_ 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 + _above_ 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. + +Footnote 11: + + This reading or translating is generally followed, (_Theor. Book_ i. + _p._ 86.) though the _English_ Translation read _on a heap_, + unsuitably to the Matter and to the Sense. + +Footnote 12: + + See _Philo Judæus_ his Description of the Deluge, both as to the + Commotions of the Heavens, and the Fractions of the Earth. In his + first Treatise _de Abrahamo_, _mih_, _p._ 279. + +Footnote 13: + + _Uti comparatio præcedens_, ver. 4, 5, 6. _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_. + + + + + AN ANSWER TO THE EXCEPTIONS MADE BY _Mr._ ERASMUS WARREN, + Against the SACRED THEORY OF THE EARTH. + + THE FOURTH EDITION. + + _LONDON_: + + Printed for J. HOOKE, at the _Flower de Luce_ in + _Fleetstreet_, MDCCXXVI. + + + + + AN ANSWER TO THE EXCEPTIONS MADE BY _Mr._ ERASMUS WARREN, AGAINST THE + _THEORY_ of the _EARTH_. + + +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 _Exceptions +against the Theory of the Earth_. 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 _Res perituræ_, 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 made as to Unaccuracy of Style: Which is always +allow’d in hasty Dispatches. + +I shall make no Excursions from the Subject, nor use any other Method +than to follow the learned _Exceptor_ 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. + + + CHAP. I. + + +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: _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._ A +severe Censure: But every Man best understands his own Works. + + + CHAP. II. + + +Here he begins to enter upon particular Exceptions: And his first Head +is against the _Formation of the Earth_, _pag._ 45. as explained by the +Theory. To this he gives but one Exception in this Chapter: Namely, That +_it would have taken up too much Time; the World being made in six +Days_. 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 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. + +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, _Eng. +Theor. p._ 88. See, if you please, the Conclusion of the _fifth +Chapter_, which treats about the Formation of the Earth. The last +Paragraph is this: _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_ Job; Where wast thou, when I laid +the Foundations of the Earth? Declare, _&c._ Moses _also, when be had +describ’d the Chaos, saith_, The Spirit of God mov’d upon, _or sat +brooding upon_, the Face of the Waters; _without all doubt, to produce +some Effects there_. _And St._ Peter, _when he speaks of the Form of the +Anti-deluvian Earth, how it stood, in reference to the Waters, adds_, By +the Word of God, _or by the Wisdom of God_, it was made so. _And this +same Wisdom of God, in the_ Proverbs, _as we observed before, takes +notice of this very Piece of Work in the Formation of the Earth_: When +he set an Orb over the Face of the Deep, I was there. _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._ 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. + +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. + +The rest of this second Chapter is spent in three Excursions. One in +justifying the _Cartesian_ Way of forming Light and the Sun, as +agreeable to _Moses_. The second about the _Jewish Cabala_, and +_Cabalistical Interpretations_. And the third about _mystical Numbers_. +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. + + + CHAP. III. + + +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, _p._ 74. _lin._ 18, 19. +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. + +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, _p._ 77, 78, 79. +But, with his leave, when all is done, his Argument will be of no Force, +unless he can prove, that the _fourth Day’s Creation was before the +third_. I confess, I have heard of a Wager that was lost upon a like +Case, namely, Whether _Henry_ VIII. was before _Henry_ VII? 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. + +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 _bulky Presence_ of the Moon, he +concludes with these Words, (_p._ 77. _Parag._ 3.) _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._ 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 _fourth_ Day was before the _third_, she was not in Being. +_Ergo._ + +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 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. WHEREFORE, upon all Suppositions, we +have Reason to conclude, that no Fluctuations of the Chaos could hinder +the Formation of the first Earth. + +Lastly, The Observator opposes the Reasons that are given by the +Theorist, _why the Presence of the Moon_ was less needful in the first +World. Namely, _because there were no long Winter Nights; nor the great +Pool of the Sea to move or govern_. As to the second Reason, ’tis only +hypothetical; and if the Hypothesis be true, _That_ 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, _p._ 79. _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._ This looks like a witty +Observation, but it does not reach the Point. Is there as much need of +the Moon in _Spain_, as in _Lapland_, 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 +_Spain_, 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, _viz._ That there would be +more Necessity of Moon-shine in long Winter Nights, than in a perpetual +Equinox. + +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, _p._ 80, +81. _Precarious:_ Secondly, _p._ 83. _Unphilosophical_: And, Thirdly, +_Antiscriptural_; which we shall answer in order. He seems to offer at +three or four Instances of _Precariousness_, 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. + +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 _Des Cartes_ supposes, _Prin. ph._ _l._ 4. §. 84. +_Meteor._ _c._ 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, _Prin. phil._ _l._ 4. +§. 76. why must we exclude these Degrees, and yet admit the higher and +lower? + +The second Thing which he charges with _Precariousness_, 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; _Eng. Theor._ _p._ +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. + +The third _Precariousness_ 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 _Three Elements_, (which the Exceptor +makes use of, _p._ 52.) or in his several Regions of the unform’d Earth, +the _Fourth Book of his Principles_, 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 _precarious_. 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 _Phænomena_, can be +alledged against it. + +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, _Ch._ 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, _p._ 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, + + _Turpe est Doctori, cum culpa redurguit ipsum._ + +But, however, he will have such Exceptions, _p._ 81. to stand good +against the Theorist, though they are not good against other Persons; +because the Theorist stands upon Terms[14] of Certainty, and in one +Place of his Book, has this Sentence, _Ego quidem_, &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 _Fables_ and _Symbols_; or from _Etymologies_ and +_Grammatical Criticisms_, 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. + +So much for his Charge of _Precariousness_. We now come to the second, +which is call’d _Unphilosophicalness_. 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. + +We come now to the last Charge: That the Theory, in this Part of it, is +_antiscriptural_. And why so? Because it supposes the Chaos _dark_, +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, _p._ 52. as I remember, makes the primigenial +Light to have been the Rudiment of a Sun; and calls it there, _lin._ 17. +a _faint Light_, and a _feeble Light_; and in this Place, _lin._ 27. a +_faint Glimmering_. If then the Sun, in all its Strength and Glory, +cannot sometimes dispel a Mist out of the Air, what could this _faint, +feeble Glimmering_ 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. + +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 _antiscriptural_, that suits not +his Sense; neither is that enough, but he must also call it, _p._ 78. a +_bold Affront_ to Scripture. He confesses, he hath made, _p._ 299. +_pen._ a _little bold_ with Scripture himself, in his new Hypothesis; +how much that _little_ will prove, we shall see hereafter. But however, +as to that hard Word, _Affront_, 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 _hath no Right Hand_. Oh, might the +Animadverter cry, _That’s a bold Affront to Scripture_: For I can shew +you many and plain Texts of Scripture, both in the _Old Testament_, and +in the _New Testament_, where express Mention is made of God’s _Right +Hand_. And will you offer to oppose _Reason_ and _Philosophy_ to express +Words of Scripture, often repeated, and in both Testaments? _O Tempora, +O Mores!_ 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, in point of +Argument, is made up by Invectives and Aggravations. + +Footnote 14: + + _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._ + + + CHAP. IV. + + +This Chapter is chiefly concerning the _Central Fire_, and the _Origin_ +of the _Chaos_; 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, +_Engl. Theor._ _p._ 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 +_Latin Theory_, _p._ 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. + +Then as to the Origin of the Chaos, see how the Theorist bounds his +Discourse as to that, [15]_Engl. Theor._ _p._ 451. _I did not think it +necessary to carry the Story and Original of the Earth, higher than the +Chaos, as_ Zoroaster _and_ Orpheus _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_. 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, _p._ 88. but it must +be a _Flaw_ 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 _Roman_ History, will you say his +Work’s imperfect, because it does not take in the _Persian_ and +_Assyrian_? + +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 _Des +Cartes_ and _Moses_, the _Rabbies_, the _Septuagint_, the _Platonists_, +_Magnetisme_, _striate Particles_, and _Præ-existence of Souls_: 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. + +Footnote 15: + + _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._ _Vid. etiam_ p. 186. + + + CHAP. V. + + +From the manner of the Earth’s Formation, the Exceptor, _p._ 106. now +proceeds to the _Form_ of it, if compleated. And his first Exception is, +That it would want _Waters_, or Rivers to water it. He says, there would +either be no Rivers at all, or none, at least, in due time. + +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. + +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 +_second Book of the Theory_, _Chap._ 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 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. + +Let us take that Exception first, as most material, _p._ 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, _p._ 118. that is not the Thing _that +does only or chiefly_ make a Climate cold. He might have added, +_particularly in that Earth, where the Sun was never at a greater +Distance than the Equator_. 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; 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 _nipping and freezing Cold_; 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. + +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. + +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, +_These Rivers would not be made in due Time._ That’s wholly 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 +_Book_ of the _English Theory_, and it would be needless to repeat them +here. + +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, _Gen._ i. 21. and 22. makes them Sea-Fish, and instances in +great Whales. But he says (_p._ 113, 114.) it will _appear in the Sequel +of his Discourse_, 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, _ch._ xiii. 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 _Moses_ writ that Description: But +as to the _Rivers of Paradise_, 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. + + + CHAP. VI. + + +We come now to the Deluge, where the great Exception is this, _p._ 121. +That according to the Theory, the Deluge would have come to pass, +whether Mankind had been degenerate, or no. + +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 _Adam_ had not sinn’d, what +would have become of the _Messiah_? _Eph._ i. 4. 1 _Pet._ i. 20. _Apoc._ +xiii. 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. + +But to take a gentler Instance, suppose _Adam_ 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 _had all the Sons and Daughters of Men_, to use the +Exceptor’s elegant Style, _p._ 122. _been as pure and bright as they +could possibly have dropt out of the Mint of Creation, they should +still_ 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 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 _Ægyptian_ Darkness, for some Months together? Would all +this have been a _Paradise_, 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. + +But the Exceptor further suggests, _p._ 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 _Latin_ Theory +[16] _Chap._ 6. and in the _English_, in several Places. So at the +Entrance upon the Explication of the Deluge (_Theor._ _p._ 92.) are +these Words, _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,_ &c. And accordingly in the Conclusion of that Discourse about +the Deluge, are these Words, (Theor. p. 144.) _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._ And in +the three following Paragraphs (_Theor._ _p._ 144, 145, 146.) which +conclude that Chapter, there is a full Account given both of an ordinary +and extraordinary Providence, in reference to the Deluge, and other +great Revolutions of the natural World. + +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 _providential_. 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. + +Footnote 16: + + _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_, δὶ ὧν, &c. + + + CHAP. VII. + + +This Chapter is about the Places of Scripture, alledg’d in Confirmation +of the Theory: And chiefly concerning that remarkable Discourse in St. +_Peter_, 2 _Epist._ iii. which treats of the Difference of the +Ante-diluvian World, and the present World. That Discourse is so fully +explain’d in the _Review of the Theory_, that I think it is plac’d +beyond all Exception. And the Animadverter here makes his Exception only +against the first Words, _ver._ 5. Λανσθάνει γὰρ αὐτοῦς τοῦτο θέλοντας, +which we thus render, _For this they willingly are ignorant of._ But he +generally renders it, _wilfully ignorant of_, and lays a great Stress +upon that word _wilfully_. But if he quarrel with the _English_ +Translation, in this particular, he must also fault the _Vulgate_, and +_Beza_, 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 _Greek_ Authors, where this Phrase signifies a +_wilful and obstinate Ignorance_. He says it must have been a wilful +Ignorance, otherwise it was not blameable: Whereas St. _Peter_ gives it +a sharp Reproof. I answer, There are many Kinds and Degrees of blameable +Ignorance; a contented Ignorance, an Ignorance from Prejudices, from +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 St. _Peter_ chiefly reproves, but their deriding and +_scoffing_ at the Doctrine of the coming of our Saviour, and the +Conflagration of the World. And therefore he calls them, _Scoffers, +walking after their own Lusts_. + +But the Exceptor seems at length inclinable to render the forementioned +Words thus, _p._ 137. _They are willingly mindless or forgetful._ And I +believe the Translation would be proper enough. And what gentler Reproof +can one give, than to say, you are _willing to forget_ 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 _Moses_, 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 _willing to forget_ the first Heavens and first Earth, and the +Destruction of them at the Deluge, when they talk’d of an immutable +State of Nature. + +Neither is there any Thing in all this, contrary to what the Theorist +had said, _Theor._ _c._ 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. + +So much for what is said by the Exceptor concerning this place of St. +_Peter_. To all the rest he gives an easy Answer, (in the Contents of +this Chapter) _viz._, That they are _figurative, and so not +argumentative_. The Places of Scripture upon which the Theory depends, +are fixed distinctly and in order, in the REVIEW: And, to avoid +Repetitions, we must sometimes refer to that, _Review_, p. 371, 372. +particularly, as to two remarkable Places, _Psal._ xxiv. 2. and _Psal._ +cxxxvi. 6. concerning the _Foundation and Extension of the Earth upon +the Seas_. Which the Exceptor quickly dispatches by the Help of a +_Particle_ and a _Figure_. על. + +The next he proceeds to, is, _Psal._ xxxiii. 7. _He gathereth the Waters +of the Sea, as in a Bag: He layeth up the Abyss in Store-Houses._ But, +he says, it should be render’d, as _on an Heap_: Which is the _English_ +Translation. Whether the Authorities produced, in this case, by the +Theorist, _Eng. Theor._ p. 117. or by the Exceptor, are more +considerable, I leave the Reader to judge. But, however, he cites +another place, _Psal._ lxxviii. 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 _on an Heap_: 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 _on an Heap_, 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, _p._ 86. But that which I +might complain of most, is his unfair Citation of the next Paragraph of +the Theory, _Excep._ _p._ 140. which he applies peculiarly to this Text +of _Psal._ xxxiii. 7. whereas it belongs to all the Texts alledg’d out +of the _Psalms_, 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. + +The next Place he attacks, is, _Job_ xxvi. 7. _He stretches the North +over the Tohu_, or, as we render it, _over the empty Places: And hangeth +the Earth upon nothing_. Here he says, _p._ 141. _Job_ did either +accommodate himself to the Vulgar, or else was a perfect _Platonist._ +Methinks _Plato_ should rather be a _Jobist_, if you would have them to +imitate one another. Then he makes an Objection, and answers it himself: +concluding, however, that _Job_ could not but mean this of the present +Earth, because in the next Verse he mentions _Clouds_. But how does it +appear, that every Thing that _Job_ mentions in that Chapter, refers to +the same time? + +The next Place, is, _Job_ xxxviii. 4, 5, 6. _Where wast thou when I laid +the Foundations of the Earth?_ &c. These eloquent Expostulations of the +Almighty, he applies all to the present Form of the Earth: Where he +says, there are the _Embossings of Mountains, the Enamelling of lesser +Seas, the open Work of the vast Ocean, and the fret Work of Rocks_, &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 _Chapter_ of the _Latin +Theory_, and then make your Judgment upon both. + +But it is not enough for the Exceptor to admire the Beauty of Mountains, +but he, _p._ 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, _Sæpe loci ipsius +insolentia & spectaculorum novitas delectat magis quam venustas in rebus +notis & communibus._ We are pleas’d in looking upon the Ruins of a +_Roman_ 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. + +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, p. 148, _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_ Ægypt _and_ Palestine, _prefers the +latter before the former; because in_ Ægypt _the Seed sown was_ watered +with the Foot, as a Garden of Herbs; _but Palestine was_ a Land of Hills +and Valleys, and drank Water of the Rain of Heaven, _Deut._ xi. 10, 11. + +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 _Ægypt_, _Gen._ xiii. 10, +tho’ it had no Rain, but was water’d by Rivers. The Words of Scripture +are these. _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._ The Plain of _Jordan_ you see is commended for its Fruitfulness, +and being well watered: And as the height of its Commendation, it is +compar’d with _Ægypt_, and with the _Paradise of God_. Now in _Ægypt_ 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 _paradisaical Earth_ to have been thus water’d. + +Now let the Exceptor consider how he will interpret and apply his place +in _Deuteronomy_, and make it consistent with this _Genesis_. Till I see +a better Interpretation, I like this very well, tho’ quite contrary to +his: Namely, _That_ they were not to expect such a Land as _Ægypt_, 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. + +Lastly, The Exceptor, _p._ 149. in the Conclusion of his Discourse about +that place in _Job_, makes a Reflection upon the Impropriety of those +Expressions made in _Job_, about _Foundations_ and _Corner-stones_, 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 build a Cottage or little Bridge, without such Preparations. + +He proceeds then to the following Verses in that thirty-eighth Chapter. +_Who shut up the Sea with Doors, when it broke forth as if it had issued +out of a Womb?_ This the Theorist understands of the _Disruption_ of the +_Abyss_ 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 _Womb_, before it broke forth. I desire therefore to +know in what _Womb_ 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 +_Womb_ of Non-entity. These are his Words, _It just then_ (at its +Creation) _gushed out of the Womb of Nothing, into Existence_. This is a +subtle and far-fetch’d Notion. Methinks the _Womb of Nothing_, is +much-what the same as _no Womb_. 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 _Womb of Non-entity_, _Gen._ i. 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: _p._ 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 _Womb of Nothing_, 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. + +He proceeds now to the last Place alleg’d, _Prov._ viii. 27, 28. _When +he prepared the Heavens, I was there: When he set a Compass upon the +Face of the Deep._ The word חוג which we tender _Compass_, he says, +signifies no more than the Rotundity or spherical Figure of the Abyss. +And so the Sense will run thus, _When God set a Rotundity_, or +_spherical Figure, upon the Face of the Abyss_. But whereas the Word may +as well signify a _Sphere_ or _Orb_, the Theorist thinks it more +reasonable that it should be so translated: And so the Sentence would +run thus, _When God set an Orb upon the Face of the Deep._ And this +Discourse of _Solomon_’s, referring to the Beginning of the World, he +thinks it rational to understand it of the _first habitable Earth_: +Which is really an _Orb set over the Face of the Deep_. + +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 _Solomon_. 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, _God made the Body of the +Abyss_ 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. + +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 _merely mechanical_. At +least, his Words seem to signify as much, which are these, _p._ 143. +_And so its Formation_, speaking of the first Earth, _had been merely +mechanical, as the Theory makes it_. That the Construction was not +merely mechanical, in the Opinion of the Theorist, you may see, _Eng. +Theor._ _p._ 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: +_p._ 81. _p._ 100, last Part, as you may see in this Chapter, _p._ 154. +_p._ 227, 228. _p._ 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 _p._ 99. last Citation, and elsewhere, _p._ +279, 280. _p._ 288. I make this Note, that the Reader may judge, how +well this answers that _Sincerity_, with which he profest he would +examine this Work: _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_, _p._ 43. + +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, _The Pillars of the Earth tremble_, that cannot +be understood (by the same Rule) of Pillars _literally_; because there +are no such Pillars of the Earth, upon any Hypothesis. + + + CHAP. VIII. + + +This Chapter is concerning that grand Property of the ante-diluvian +Earth, _a perpetual Equinox_, 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, _p._ 158. So _that in her annual Motion about +the Sun_, namely, the Earth, before that Change, _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_. 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 +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? _Archimedes_ 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, _Lat. Theor. +li._ 2. _c._ 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. + +He says, _p._ 159. _If there had been such a Change_, 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 +_Age of the World_ 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? _Noah_ could not but know the Age of the +World, for he was contemporary with five or six Generations, that were +contemporary with _Adam_. 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 +_Pentateuchs_, the _Hebrew_, _Samaritan_, and _Greek:_ 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 _Paradise_? How well is the Memory or +Knowledge of that preserv’d? Could _Noah_ 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 _Jews_ were as much at a Loss as we are: _p._ 263, 264, 265. +and the Christian Fathers, you 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 (_Eng. Theor._ _p._ 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. + +After a long Excursion, little to the Purpose, but to shew his Reading, +_p._ 166. he tells us next, that Scripture does not favour this Notion +of a perpetual Equinox before the Flood: And cites _Gen._ viii. 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. + +He further excepts, _p._ 168. against that perpetual Equinox before the +Flood, for another Scripture-reason: _viz._ 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. + +Lastly, He makes that an Argument, _p._ 169. that the Air was cold and +intemperate in Paradise, and consequently no constant Equinox, _because_ +Adam _and_ Eve _made themselves Aprons to cover their Nakedness_. So, he +confesses, Interpreters generally understand, that it was to _cover +their Nakedness_. 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 _covering their Nakedness_, he will not admit, for +three Reasons: First, because the Scripture, as he pretends, does not +declare it so. See, pray, _Gen._ iii. 7. Secondly, _What Shame_, says +he, _need there have been betwixt Husband and Wife_? Thirdly, _If it was +Modesty; when they were innocent, they should have been more modest._ +Some Arguments answer themselves, and I do not think these deserve a +Confutation. But, he says, _p._ 170. however God made them _Coats of +Skins_ afterwards, and that was to be a _Defence against Cold._ He must +tell us in what Climate he supposes Paradise to have stood: And which +way, and how far _Adam_ and _Eve_ were banish’d from it. When those +Things are determin’d, we shall know what to judge of this Argument, and +of _Coats of Skins_. + +After _Lastly_, I expected no more: But he hath two or three Reasons +after the _Last_. As first, he says, _p._ 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 _America_? And not only into _America_, +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 _Flood-Gates of Heaven_ were open’d when the +_great Deep_ was broken up, (_Gen._ vii. 11.) and no Wonder the +Disruption of the Earth should cause some extraordinary Commotions in +the Air, _Eng. Theor._ _p._ 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 could not +be, because the Theorist makes the Rains fall before the Disruption of +the Abyss. But he does not suppose the _Cataracts of Heaven_ 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. + +Lastly, He concludes all with this Remark, _p._ 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 _manifestly proceed from Inadvertency_, 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, _That the World begun in the Spring_? +And when the true Reason of the Tradition was lost, they fell into those +impertinent Questions, _In what Season of the Year the World began_. 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. + +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 _a Change that had been, as +to the Position of the Earth_: And consequently, as to the Form and +Seasons of the Year. The first Testimony that he excepts against, is, +that of _Diogenes_ and _Anaxagoras_; who witness plainly, _p._ 177. That +there had been an _Inclination_ 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 _final Cause_, nor such as agrees with the Theory. The +second Testimony, is, that of _Empedocles_, p. 178. which he excepts +against, because he hath not given a good _efficient Cause_ of that +Change. The third Witness is _Leucippus_; against whom he makes the same +Exception, _p._ 179. that he doth not assign the Causes a-right. The +fourth Witness, is _Democritus_; whom he, _p._ 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 _Inclination_, 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 _Peloponnesian_ 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. + +After these Testimonies, he _p._ 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. + +There is still one Testimony behind, which the Exceptor hath separated +from the rest, that he might encounter it singly. ’Tis another Passage +from _Anaxagoras_, which both notes this _Inclination_, and the Posture +of the Heavens and Earth before that Inclination. But here the Exceptor +quarrels, first, with the word θολοειδῶς: Because _Ambrosius_ the Monk, +would have it to be θολερπῶς, but without the Authority of any +Manuscript: And, as _Casaubon_ says, _malè_. Then, he says, +_Aldobrandinus_ translates it _turbulentè_, 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 has no great +Confidence in any one. But let us have his fourth Answer. ’Tis this, +That _Anaxagoras_ was a kind of heterodox Philosopher, and what he says +is not much to be heeded. These are the Words of the Exceptor, p. 184. +_If this will not satisfy, I have one Thing more to offer. Grant that_ +Anaxagoras _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._ 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 _persona infamis_, or _non +compos mentis_, ’tis sufficient to invalidate his Testimony. + +But this is a rude and groundless Censure; shall that famous +_Anaxagoras_, that was call’d _MENS_, κατὶ ἐοχὴν, not be thought so much +as _mentis compos_; 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 _Eusebius_ gives him this fair Character, _Præp. Evan. l._ +10. _c. ult. p._ 504. _Col._ δὴ πρῶτος διήρθρωσε, &c. _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._ And the same Author, +in his fourteenth Book, _ch._ 14. _p._ 750. repeats and enlarges this +Character. + +I wonder the Exceptor, of all Men, should lessen the Name of +_Anaxagoras_. For, besides his Orthodoxy as to the intellectual World; +he was one that establish’d the Notion of _Vortices_, in the Corporeal. +As you may see in _Clem. Alexandrinus_, _Strom._ 2. _p._ 364. and in +_Plato’s Phædo Phæd._ _p._ 99. And tho’ the _Father_, and _Socrates_, +(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 +_Vortices_, ought to have shew’d him some Favour and Esteem, for the +Sake of this Doctrine. 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 _Laertius_. And I shall always +remember that excellent Saying of his in _Clemens Alexandrinus_, _Strom. +p._ 416. Τὴν θεωρίαν τοῦ βίου τέλος εἶναι, καὶ τὴν ἀπὸ ταύτης +ἐλευθερίαν. _That the End of Life is Contemplation; and that Liberty, +that accompanies it, or flows from it._ + +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 +_Anaxagoras_, of a _Stone that fell from the Sun_. This cannot be +literally true, nor literally the Opinion of _Anaxagoras_, if he +believed _Vortice_; 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 _Diogenes_, 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 +_Ionick_ Physiology, in my Opinion, was the most considerable amongst +the Antients; so there was none, of that Order, more considerable than +_Anaxagoras_. Whom, tho’ you should suppose extravagant, _quoad hoc_, +that it would not invalidate his Testimony in other Things. + +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: _Anaxagoras_, _Diogenes_, _Empedocles_, _Leucippus_ and +_Democritus_. To which he might have added _Plato_, both in his +_Politicus_ and _Phædo_, _Li._ 2. _c._ 10. _p._ 274. if he had pleased +to have look’d into the second Edition of the _Latin_ 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; +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. + +To these _Philosophers_, he might have added the Testimonies of the +_Poets_, 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 _Golden Age_, or the _Reign of Saturn_, tell +us of a _perpetual Spring_, or a Year without Change of Seasons. This is +expresly said by _Ovid_, _Ver erat æternum_, &c. And upon the Expiration +of the Golden Age, he says; + + _Jupiter Antiqui contraxit tempora Veris, + Perque Hyemes, Æstusque, & inæquales Autumnos, + Et breve Ver, spatiis exegit quatuer annum._ + +_Ovid_ liv’d in the Time of our Saviour. And the Tradition, it seems, +was then a-foot, and very express too. _Plato_, who was much more +antient, hath said the same Thing in his _Politicus_, concerning the +_Reign of Saturn_. And if we may have any Regard to _Mythology_, (vid. +_Theor. Lat._ _li._ 2. _c._ 10. _in fine_.) and make _Janus_ the same +with _Noah_, which is now an Opinion generally received, that Power, +that is given him by the Antients, of _changing Times and Seasons_, +cannot be better expounded, than by that great Change of Time, and of +the Seasons of the Year, that happened in the Days of _Noah_. Neither +must we count it a mere Fable, what is said by the Antients, concerning +the Inhabitability of the _Torrid Zone_: And yet that never was, if the +Earth was never in any other Posture, than what it is in now. + +Lastly, as the Philosophers and Poets are Witnesses of this Tradition, +so many of the Christian Fathers have given such a Character of +_Paradice_, as cannot be understood upon any other Supposition, than of +a _perpetual Equinox_. This _Card. Bellarmine_[17] hath noted to our +Hands; and also observ’d, that there could not be a perpetual Equinox in +the Countries of _Asia_, nor indeed in any topical Paradise, (unless it +stood in the middle of the Torrid Zone) _nisi alius tunc fuerit cursus +solis, quam nunc est_; _unless the Course of the Sun_, or, which is all +one, the Posture of the Earth, _was otherwise at that Time than what it +is now_: Which is a true Observation. The _Jewish_ Doctors also, as well +as the Christian, seem to go upon the same Supposition, when they place +Paradise under the Equinoctial; see _Eng. Theor._ p. 351. Because they +suppos’d it certain, as _Eben Ezra_ tells us, that the Days and Nights +were always equal in Paradise. + +We have now done with the Examination of Witnesses: _Philosophers_, +_Poets_, _Jews_, and _Christians_. 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 _de jure_, as well +as _de facto_, 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. + +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, p. +185. _Supposing an Equinox in the Beginning of the World, would it (in +Likelyhood) have continued to the Flood._ 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, _p._ 180. had justly blam’d _Leucippus_ before. But however, +_says he_, 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 be a Cause of it. And we see not any +till the Earth broke. But then indeed, whether its Posture depended +barely upon its _Æquilibrium_, or upon its _Magnetism_, 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. + +The second Query is this, granting there was such an Equinox in the +first World, _p._ 187. _Would not the natural World, towards the latter +End of that World, have been longer, than in the former Periods of the +same?_ 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, _p._ 188. _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._ +Whereas _had Days been grown longer, fewer of them would have made a +Month_. 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 _Month_ would have been +longer at the Flood than it was before. _Longer_, 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. + +Footnote 17: + + _De Grat. prim. tm. c. 12._ + + _Accedit adbat, quad Paradisus ita deferiditus à Sinsto_ Basilio_, in + I. ’to de Paradiso; à_ Joan. Damasceno,_ Libre secundo, de fide, + capit; à Sano_ Augustino _Libre decim: quarto et cevit ete Dei, capit. + 10. Ab A, A & Claud. Ma._ + + + CHAP. IX. + + +This Chapter is against the _oval Figure of the first Earth_, p. 189. +which the Theorist had asserted, and grounded upon a general Motion of +the Waters, forc’d from 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, _p._ 190. that +terrestrial Bodies have a _Nitency inwards or downwards, towards their +central Point_. 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. + +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 +_defluxus_; seeing those polar Parts, in this supposed Case, were as +high, or higher than the Equinoctial. I think we do not scruple to say +_undæ defluunt ad littora_: Tho’ the Shores be as high, or higher than +the Surface of the Sea. For we often respect, as the Theorist did, the +_middle_ and the _sides_, in the use of that Word; And so, _defluere è +medio ad latera_, is no more than _prolabi ad latera_. But ’tis not +worth the while to contest about a Word; especially seeing ’tis +explained in the second Edition of the Theory, _p._ 186, by adding +_detrusione_: But it would have spoil’d all this Pedantry, and all his +little Triumphs, if he had taken notice of that Explication. + +Wherefore setting aside the _Word_, let us consider his _Reasons_ +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 _Cartesian_ +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: 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. + +He proceeds now to shew, _p._ 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. + +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, _Anaximander_, _Pythagoras_, and _Perminedes_ thought +so. But how does he prove that their asserting the Earth to be _round_, +was not meant in Opposition to its being _plain_; as the _Epicureans_ +and the Vulgar would have it? That was the Question _Socrates_ promis’d +himself to be resolv’d in by _Anaxagoras_, _Plat. in Phæd._ πότερεν ἡ γῆ +πλατεῖα ἔπις, ἢ αρογγύλη. _Whether the Earth was flat or round._ 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 _Empedocles_ in particular, +and those whom _Plutarch_ mentions in general, the Philosophy of +_Orpheus_, the _Phœnician_, _Ægyptian_, and _Persian Philosophers_, 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 +_Theory: Lat. Theor. li. 2. c. 10_. 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. + +His Reasons, _p._ 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 _from the +Place of the Waters_; 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, _p._ 186. he may see plainly by his own Scheme, or +by the Theory Scheme: _Theor. Lat. li. 2. c. 5_. 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, _p._ 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. + +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. 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. + + + CHAP. X. + + +This Chapter is concerning the _original Mountains_, 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, +_p._ 291. as _Psal._ xc. 1, 2. and _Prov._ viii. 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 _Jerusalem_, and of the _World_, to have +been intended for the same Time; seeing our Saviour joins them in the +same Discourse, (_Mat._ xxiv.) without any Distinction of Time; or with +such a Distinction, as rather signifies an immediate Succession, (_ver._ +29.) than so great a Distance as we now find to be betwixt the +Destruction of _Jerusalem_ 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. _Isa._ ix. 6, 7. _Isa._ ix. +1. &c. _Luke_ i. 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 _before the +Mountains were brought forth, and the Earth and the World were made_. +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 +_Troy_, that it existed before _Rome_ and _Carthage_; that does not +necessarily imply, that _Rome_ and _Carthage_ were built at the same +Time; but only that _Troy_ 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, _Prov._ _ch._ viii. it +would be very hard to reduce all those Things that are mentioned there, +(from _ver._ 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 _Logos_ in +particular. And this is done by shewing their Præ-existence to this +Earth, and to all its greatest and most remarkable Parts. + +He mentions also, _p._ 202. _Deut._ xxxiii. 15. where the Hills are +call’d _Lasting_, and the Mountains _Antient_. And _therefore they were +before the Flood_. This is a hard Consequence. The River _Kishon_ is +call’d the _antient_ River, _Judg._ v. 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 _lasting_ or _antient_, though +they be of less Antiquity than the Deluge. If one should say the +_lasting Pyramids_, and _antient Babylon_, none could blame the +Expression, nor yet think that they were therefore from the Beginning of +the World. + +After these Allegations from Scripture, _p._ 205. he descends to a +natural Argument taken from the _Mountains in the Moon_; 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, that we +might better judge of the Shapes of her whole Body. + +From this natural Argument, _p._ 206. he proceeds to an historical +Argument, taken from the _Talmudists_ and _Josephus_. The _Talmudists_ +say, that _many Giants sav’d themselves from the Flood upon Mount Sion_. +But this, the Exceptor confesses, _is wholly fabulous_. What need it +then be mentioned as an Argument? Then he says, _Josephus_ reports, that +_many sav’d themselves from the Flood upon the Mountain_ Baris _in_ +Armenia. But this also, _p._ 207. he says, is _false in the Gross_, and +a _formal Fiction_. Why then, say I, is it brought in as an Argument? +Lastly, he quotes a Passage out of _Plato_, who says, when the _Gods +shall drown the Earth, the Herdsmen and Shepherds shall save themselves +upon Mountains_. And this (_ibid._) the Exceptor calls a _Piece of +confus’d Forgery_. 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. + +Yet the Exceptor is not content with these Stories, but he must needs +add a Fourth; which, he says, _p._ 208. is a _plain Intimation that +there were Mountains in the Beginning of the World_. Take his own Words +for the Story, and the Application of it. _I will only add that +traditional Story which is told of_ Adam; _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_ India. _Another plain +Intimation that THERE WERE MOUNTAINS_ 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 +_Adam_ wander’d an hundred Years upon the Mountains of _India_? 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. + +We are now come to the main Point, a new Hypothesis concerning the +_Original of Mountains_, which the Exceptor, _p._ 208, 209, _&c._ hath +vouchsafed to make for us: And, in short, it is this. When the Waters +were drain’d off the Land on the third Day, while it was moist and full +of Vapours, the _Sun_, 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, _p._ 209. we will give it in his own +Words. _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_; whose Origin and Properties, he +says, upon this Hypothesis, _will be obvious, or at least intelligible, +to thinking and philosophick Minds_. + +I must confess I am none of those _thinking and philosophick Minds_, 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, p. 51. _the fourth +Day was the first Day of the Sun’s Existence_: So that it had this +powerful Effect, it seems, one Day before it came into Being. + +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, _p._ 209, without an +extraordinary Power, _perhaps they could not have been drained off the +Earth in one Day_. 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, 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 _Riphæan_ Mountains, those vast Heaps of Stone and Earth, +that lie so far to the North? You see what Observations the Exceptor +hath made(_p._ 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 _Norway_, _Swedeland_, _Iseland_, _Scythia_, +_Sarmatia_, &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. + +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 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 _May_ Morning, +should be able, in as many more Hours, to suck the _Alps_ and +_Pyreneans_ 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 _Taurus_, for instance, and _Imaus_, and frozen +_Caucasus_ in _Asia_; and the mighty _Atlas_, and the _Mountains_ of the +_Moon_ in _Africk_; besides the _Andes_ in _America_, 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 _Devil’s Ditch_, and +_Hogmagog Hills_: 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, + +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 _Ægypt_ 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 _Ægypt_ converted into Mountains, +after the Inundation and Retirement of _Nile_? I do not see any +Qualification wanting, according to the Exceptor’s Hypothesis: _Ægypt_ +hath a moist Soil, and a strong Sun, much stronger than the _Alps_ or +_Pyreneans_ 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 _Origin_ 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. + +In the Conclusion of this Chapter, _p._ 215. he hath an Attempt to prove +that there were Mountains before the Flood, _because there were Metals_; +which are commonly found about the Roots of Mountains. But the Theorist, +he says, _to shun this great Inconvenience, fairly consents to the +abolishing of Metals out of the first State of Nature_. 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, _p._ +216. he _thinks they do not want their Reasons_. 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, _p._ 215. _li._ 24. _Thus the Fidelity of_ +Moses_ is assaulted, and another intolerable Affront put upon the HOLY +GHOST: For do not both inform us, that the City_ Enoch _was built, and +the Ark prepared, before the Flood? But how could either be done without +Iron-Tools?_ But does either _Moses_, 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 +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 _Gopher Wood_ and _Pitch_ +for the Building of the Ark, _Gen._ vi. 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 _Enoch_ built, to have been like _Paris_, or +_London_, 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 +_America_: And yet they had Houses and Cities after their Fashion. For +the Northern Countries you may see _Olaus Magnus_, _li._ 12. _c._ 13. +For _America_, _Pet. Martyr. Dec. 1._ But the Exceptor will save you +your Pains, as to the _Indians_, for he says himself, _p._ 250. in +another Place, that they had no Instruments of Iron, when the +_Spaniards_ 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 _Cain_ had them four or five +thousand Years before. + +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 _Cain_ 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 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 _Cain_’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 _does not want its Reasons_. And as to _Tubal-Cain_, +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. + + + CHAP. XI. + + +This Chapter is to prove that the _Sea was open_ before the Deluge. ’Tis +something barren of philosophical Arguments, but we will begin with such +as it has, which are taken from this Topick, _That the Fishes could not +live in our Abyss_: _p._ 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. + +Then as to Darkness and Closeness, this minds me of the Saying of +_Maimonides_: _That no Man_ 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 _Darkness_, 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 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, _Job_ xxxviii. 8. +as being still in that _Womb_ 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. + +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, _p._ 219, 220. he makes +this the first Objection, that, whereas _Adam_ had a Dominion given him +over the Fish of the Sea, it could have no Effect, if they were inclosed +in the Abyss. _Adam_ 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. +_Adam_ 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 _Adam_ 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. + +Next he says, _p._ 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, +_Gen._ i. 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 the second +Edition, and therefore the Theorist is not concern’d to answer them. + +Lastly, The Exceptor comes to his long Harangue in Commendation of the +_Clouds_ and of _Rain_: Which takes up a great Part of this Chapter. In +his _Exordium_ he makes this Compliment to the Clouds, p. 234. +_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_, &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 _Usefulness of +Rain_: 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. + +Towards the Conclusion of the Chapter, _p._ 246. he answers an Objection +made by the Theorist against the supposed Islands and Continents in the +first Earth. Namely, _That it would render the Propagation of Mankind +difficult, into those broken Parts of the World_. 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, _quod Res esset difficilis explicatu_. Which is all that the +Theorist said upon that Subject. + + + CHAP. XII. + + +This is a short Chapter, and will be soon dispatch’d. ’Tis to prove that +the _Rainbow was before the Flood_. 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) _have appointed the Sun, as the +Rainbow, for a Sign that there never should have been another Flood_. So +that if God had said to _Noah_, I do assure thee there shall never be a +second Deluge, and for a Sign of this, _Behold I set the Sun in the +Firmament_: 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. + +But he says, _p._ 257. _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._ But how does it appear that this was +a common Tree; or that it was given to _Adam_ as a Sign that he should +be immortal? Neither of these appear from Scripture. Secondly, he says, +2 _Kings_ xiii. 17. _Shooting with Bow and Arrows upon the Ground, was +made a Sign to_ Joash _of his prevailing against the_ Syrians. This was +only a Command to make war against _Syria_, 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. + +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, _Eng. Theor._ +_Book_ 2. _ch._ 5. that it would be needless here to make any longer +Stay upon this Argument. + + + CHAP. XIII. + + +This Chapter is concerning _Paradise_; 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 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, (_Eng. Theor._ _Book._ 2. _c._ 7.) concerning the Place of +Paradise, which are these; first, the Place of Paradise cannot be +determin’d by Scripture only. Neither the Word _Mekeddem_, (_Gen._ ii. +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 _Mesopotamia_. 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, _Eng. Theor_ _Book_ 2. _ch._ 7. and _Lat. Theor._ _Edit._ +2. _p._ 194. and _p._ 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, _p._ 265. and gives us +only a Paraphrase upon Verses in the second and third _Chapters_ of +_Genesis_, which says little to this Purpose, and yet more than it +proves. + +In the second Place, as to the State and Properties of Paradise, or the +ante-diluvian World; _the Longevity of the Ante-diluvians_ is the Thing +he insists upon. But this he handles so loosely, _p._ 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 _Greek_ and _Barbarian_ +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, _Eng. Theor._ _p._ 204. so +they decline by degrees from the ante-diluvian Longevity. Lastly, +_Jacob_ complains of the Shortness of his Life, and lowness of his Days, +in Comparison of his Forefathers, when he had liv’d one hundred and +thirty Years; _Gen._ xlvii. 9. which had been a groundless Complaint, if +his Ancestors had not lived much longer. + +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. _Theor._ _Book_ 2. +_ch._ 3, _&_ 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, p. 277. we may as well conclude all Men were Giants in +those Days, because _Moses_ says, _There were Giants upon the Earth in +those Days_, Gen. vi. 4. as conclude that all Men were long liv’d in +those Days, because _Moses_ mentions some that were so. There had been +some Pretence for this, if _Moses_ 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, _There were Giants on the Earth in those Days_; so if +he had said in the other, _There were long Livers upon the Earth in +those Days_, 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, _Moses_ makes no such Distinction of long-living and +short-living Races, before the Flood; nor yet notes it as a Mark of +divine Favour, 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. + +As to the second Argument for ante-diluvian Longevity, taken from +Tradition and the Testimony of the Antients, he objects, _p._ 276, 277. +that _Josephus_ does not seem to be firm in that Opinion himself. But +what then? The Theorist lays no Stress upon _Josephus_’s single Opinion, +but refers to the Testimonies of those Authors, whether _Greeks_, or +such as have given on Account of the _Ægyptian_, _Chaldean_, and +_Phœnician_ Antiquities: Which are call’d in by _Josephus_, 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, _p._ 278. seeing the _Authors are too many, or too +considerable, to have their Testimonies question’d or rejected_. But +then he will make a further Question, _Why_ there should not also be a +Tradition concerning the _perpetual Equinox_, or _perpetual Spring_, +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. + +After these Contests about Traditions, he hath one or two _Reasons_ +against this _ante-diluvian Longevity_, p. 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, _ibid._ +_That Mountains_ 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 +_Wales_, as in other Parts of _England_, upon the same Compass of level +Ground? Or no more in _Holland_, than upon a like Number of Acres upon +the _Alps_ or _Pyreneans_? There would 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: _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_, Eng. Theor. +p. 32. Here the Exceptor stops, and makes this Inference; that upon an +_easy Supposition_, which the Theorist makes and allows, the Earth would +have been over-stock’d in fifteen hundred Years. This is an _easy +Supposition_ for the _first Century_, 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, _The same Measure cannot run +equally through all the Ages._ And in his Calculation you see, after the +first Century, he hath taken only a _quadruple Proportion for the +Increase of Mankind_. As judging that a _moderate and reasonable Measure +betwixt the highest and the lowest_. This the Exceptor might easily have +observ’d, _ibid._ and as easily avoided this Misapplication of the Words +of the Theorist. + +His second Reason against the ante-diluvian Longevity is slighter than +the first, _p._ 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 _Stamina_ 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, _p._ 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 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. + + + CHAP. XIV. + + +This Chapter is against the Explication of the Deluge by the +_Dissolution of the Earth_. 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; _p._ +285. _Moses_ having left us an accurate Description of Paradise, +_according to the proper Rules of Topography_, 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 +_Moses_, 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, +_according to the proper Rules of Topography_, 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 _Mosaical_ +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 +_Moses_, or confutes himself. + +But here is still a further Charge, _p._ 286. _Moses_’s Description of +Paradise would have been _told_ (which he notes for _horrid Blasphemy_) +if the Earth was broken at the Deluge: For then those Rivers, by which +_Moses_ 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 _Moses_’s Description) to determine the +Place of Paradise. Now where is the _Blasphemy_ of this? _Ibid._ _Horrid +Blasphemy against the Holy Ghost?_ 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 +_Disruptions_, _Fractions_, _Concussions_, and _Subversions_ of the +Earth? See _Review_, _p._ 380, _&c._ And that very Expression, that the +_Earth is dissolv’d_, is a Scripture Expression, (_Psal._ lxxv. 3. +_Isai._ xxiv. 19. _Amos_ ix. 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. + +But to return to the Objection; upon the whole Matter, he casts the +Burden of the Charge upon _Moses_ 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 _Moses_ 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 _Moses_ and +Mankind, in this Particular. But to proceed to his second Argument. + +Secondly, says the Exceptor, p. 288. _The Dissolution of the Earth could +not be the Cause of the general Flood, because it would have utterly +destroy’d_ Noah_’s Ark, and all that were in it_. 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; _Eng. +Theor._ _p._ 147. These are his Words: _I think it had been impossible +for the Ark to have liv’d upon the raging Abyss, or for_ Noah _and his +Family to have been preserv’d, if there had not been a miraculous Hand +of Providence to take Care of them._ 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 (_p._ 354.) that the _Theory represents the Ark, with its +Guardian Angels about it, in the Extremity of the Flood_. 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, _p._ 351, 352, +_&c._ 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. + +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, _p._ 133, 134. _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._ 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 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 _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_. And this having been more than once profess’d by the Theorist, +we must again conclude this Objection superfluous and useless. + +The third Objection is this. If the Earth had been thus dissolv’d, _p._ +289. _The present Earth would have been, in likelihood of another +Figure, than what now it bears._ 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 (_ibid._) +the present Ecliptick) _the dry Ground is of most spacious Extent and +Continuity_. We need not examine his Account of Sea and Land, because it +proceeds upon a false Supposition, (_See_ p. 27. _before_.) He relapses +here into his former astronomical Error, or to his first adds a second; +_viz._ 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 _right +Situation_ into an _oblique_, 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, _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_, &c. He that affirms this, with Respect to the Earth, neither +understands the _Theory, nor the Doctrine of the Sphere_. But let’s +press no further upon a Mistake. + +The fourth Objection is this; _p._ 290. That such a Dissolution of the +Earth, would have caus’d great Barrenness 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 +_Nile_, and the Mud it leaves behind it, makes _Ægypt_ 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. + +He adds another Consideration under this Head, _p._ 292. namely, that if +the Earth had been dissolv’d in this manner, _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_ Seth, _and the Cities_ Henochia _and_ Joppa. As to +_Seth_’s Pillars, they are generally accounted fabulous; and I perceive +the Exceptor will not vouch for them: For he concludes, (_p._ 295) _I +know the very Being is question’d of_ Seth_’s Pillars_, &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 _Henochia_, it hath no Authority, but that of +_Annius Viterbiensis_, and his _Berosus_: A Book generally exploded, as +fictitious. Lastly, As to _Joppa_, 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 _English_ Historian, are mistaken, if you suppose the Altars and +Inscriptions mention’d by _Mela_, to have been ante-diluvian Altars and +Inscriptions: Unless you will make the Fable of _Perseus_ and +_Andromeda_, and the _Sea-Monster_, to have been an ante-diluvian Fable. +Neither hath your Historian been lucky in translating those Words of +_Mela_, _cum religione plurima, with the Grounds and Principles of their +Religion_, which signify only, _with a religious Care of Superstition_. +But to leave Fables, and proceed: + +His last Argument against the Dissolution is this, _p._ 296. Had the +Dissolution of the Earth been the Cause of the Deluge, _It would have +made God’s Covenant with_ Noah, _a very vain and trifling Thing_. 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 _first Book_ of the _Theory_, _ch._ iv. 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 _Noah_ 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, (p. 152.) _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._ This being allowed, with what we +said before, that Covenant was not vain nor trifling, either in Respect +of an ordinary or extraordinary Providence. + +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 _Genesis_, might have +observ’d this as well as the Exceptor; but could not have loaded his +Charge with so much Bitterness. Some Men, they 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. _Eng. Theor._ +_Book_ 2. _c._ 9. _at the End._ The Theorist had declar’d his +Intentions, and oblig’d himself, to give a full Account of _Moses_ his +_Cosmopœia_, or _six Day’s Creation_; 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. + + + CHAP. XV. + + +In this Chapter the Ante-theorist lays down a new Hypothesis for the +Explication of the Deluge, _p._ 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, _p._ 299, 300. The first Proposition laid +down for the establishing of it, is this: _That the Flood was but +fifteen Cubits high, above the ordinary Level of the Earth._ This is an +unmerciful Paradox, and a very unlucky Beginning; for under what Notion +must this Proportion be received? As a _Postulatum_, or as a +_Conclusion_? If it be a _Postulatum_, 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, p. 300. _We shall find there is a +great Mistake in the common Hypothesis, touching their Depth_: Namely, +of the Waters. _For whereas they have been supposed to be fifteen Cubits +higher than the highest Mountains: They were indeed but fifteen Cubits +high in all, above the Surface of the Earth._ And this Opinion, or +Doctrine, he calls, _p._ 329. _lin._ 19. _c._ 31. _The general standing +Hypothesis: The usual Hypothesis_: _p._ 339. _lin._ 18. _The usual Sense +they have put upon the Sacred Story._ It must not therefore be made a +_Postulatum_, 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 _fifteen Cubit Deluge_, offers at any more than one +single Proof, namely, from _Gen._ vii. 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. + +At his Entrance upon this new Hypothesis, he hath these Words, (_p._ +300.) _Not that I will be bound to defend what I say, as true and real_, +&c. But why then does he trouble himself or the World, with an +Hypothesis, which he does not believe to be _true_ and _real_? 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, (_p._ 302. _lin._ 19.) _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._ If his Hypothesis be +founded upon Scripture; and upon Scripture, _as plainly as it can +speak_, why will not he 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; which every one surely is bound +to defend. + +But this is not all the Difficulty we meet with. The whole Period which +we quoted, runs thus: _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._ Now for the Word +_Theory_, put the Word _Exceptor_, or _Exceptor’s Hypothesis_, and see +if this Charge, _that the Church of God has ever gone on in an +irrational way of explaining the Deluge_, 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 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 +_common Hypothesis_? (_p._ 300. _l._ 24.) The _general standing_ +Hypothesis; the _usual_ Hypothesis; the _usual Sense they put upon the +sacred Story_; all these he rejects and disputes against, as you may see +in the Places fore-cited: And also he calls them, _p._ 312. _ult._ such +_Inventions_, as _have been_, and _justly may be disgustful, not only to +nice and squeamish, but to the best and soundest philosophick +Judgments_. And _p._ 319. he says, by his Hypothesis, _We are excused +from running to those Causes or Methods, which seem unreasonable to +some, and unintelligible to others, and unsatisfactory to most._ And to +name no more, he says, _p._ 330. the ordinary Supposition, that the +Mountains were cover’d with Water in the Deluge, brings on a _Necessity +of setting up a new Hypothesis for explaining the Flood_. 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, (_p._ 310, 311, 313, 314, 318.) are not +the Theorist’s: For the Theorist had rejected before, (_Eng. Theor._ +_ch._ 2, and 3.) those very Methods and Inventions, which the Exceptor +rejects now; and so far he justifies the Theory[18]: 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 +_rational_, or _irrational_. If he say it is _rational_, why does he +desert it, and invent a new one? And if he says it is _irrational_, then +that dreadful Thing, which _he cannot well endure to speak, that the +Church of God has ever gone on in an irrational Way of explaining the +Deluge_, falls flat upon himself. + +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, _That the Waters of the Deluge were but fifteen Cubits +higher than the common unmountainous Surface of the Earth._ _This_, +which seems so odd and extravagant, he says, _p._ 301. is the +_Foundation_ 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, _as plainly as it can speak_, p. 302. l. 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 _Gen._ vii. +20. in these words, _Fifteen Cubits upwards did the Waters prevail._ +This, methinks, is somewhat general; for the Basis of these _fifteen +Cubits_ 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 _Mountains were cover’d with the Waters_. The whole +Verse runs thus: _Fifteen Cubits upwards did the Waters prevail; AND THE +MOUNTAINS WERE COVERED._ 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 _Sam._ xvii. 4. _Goliah_ +was six Cubits and a Span high; so _Pic Tenariff_ would not be thrice as +high as _Goliah_: Yet _David_ 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, _Gen._ vii. 19. _And the +Waters prevailed exceedingly upon the Earth. And all the high Hills that +were under the whole Heavens were cover’d._ There can scarce be Words +more plain and comprehensive. The Exceptor says, the Scripture tells us, +as _plainly as it can speak_, that the Waters were but fifteen Cubits +high from the common Surface of the Earth: And I say, the Scripture +tells us as _plainly as it can speak_, That _all the high Hills under +the whole Heaven were covered with Water_. 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 _Moses_ says, the Tops of the +Mountains were discover’d, when the Waters begun to decrease, _Gen._ +viii. 5. Is not that a plain Demonstration that they were cover’d +before, and cover’d with those Waters? + +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 _Moses_[19]. 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, _That the Church of God has ever gone on in an +irrational Way of explaining the Deluge_. 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 _Moses_ 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, _Gen._ vii. 21, 22, 23. we’ll take only +the last Verse, which is this, _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_ Noah _only remained alive, and they that +were with him in the Ark_. 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? + +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, _p._ 215, 216, 292, _&c._ 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 _Noah_ 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. + +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 _Noah_, 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? + +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 _Moses_’s Words, _p._ 330. that _the Mountains were +covered with the Waters_; he says, first, that it is a _Synecdoche_, +where the Whole is put for a Part: Or, secondly, ’tis an _Hyperbole_, +where more is said than understood: Or, thirdly, ’tis a _poetical +History:_ Or, lastly, if none of these will do, by the _Tops_ of the +Mountains is to be understood the _Bottoms_ of the Mountains, _p._ 331, +333. and that cures all. The Truth is, he has taken a great deal of +Pains in the next Chapter, to cure an incurable Hypothesis. We will give +you but one Instance more: ’Tis about the _Appearance of the Tops of the +Mountains at the Decrease of the Deluge_; which argue strongly that they +were cover’d in the Deluge. But take it in his own Words, with the +Answer, _p._ 337. _It is recorded_, Gen. viii. 5. _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?_ This is a plain and bold Objection: And +after two Answers to it, which he seems to distrust, his third and last +is this, _p._ 339. _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._ 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, _p._ 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. _See Chap._ 10. That he +contented himself to suck up the Waters only, and 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 _how_, or _when_, these Waters were suck’d up, or +resolv’d into Vapours. + +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, (p. 343.) _The +Atmosphere was never so exhausted of Vapours, and never so thin, as when +the Waters were newly come down._ Then, in that clear Air the Tops of +the Mountains might have been seen, if they lay above Water. But _Moses_ +says, _Gen._ viii. 5. it was in the _tenth Month_ 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, _p._ +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 _Moses_, of any Abatement in the Deluge, till the End of one +hundred and fifty Days; (_Gen._ viii. 3.) which is four Months after +this Term. The Truth is, the whole Notion of _spending the Waters of the +Deluge by Evaporation_, is no better than what the Exceptor suspected it +would be thought, p. 343. _A mere Fancy, a whimsical groundless +Figment._ 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? +_Moses_ says, the _Waters returned from off the Earth, in going and +returning_, Gen. viii. 3, 5. That is, after frequent Reciprocations, +they settled at length in their Channels; where _Bounds were set them, +that they might not pass over; that they return not again to cover the +Earth_. Seeing therefore this Notion hath no Foundation, either in +Scripture or Reason, ’tis rightly enough stil’d, in the Exceptor’s +Words, a _mere Fancy_, and _groundless Figment_. + +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, _p._ +303. That the _Abyss_, or _Tehom-Rabbah_, 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 _Tehom-Rabbah_, he alledgeth but one single Text of +Scripture, _Psal._ lxxviii. 15. _He clave the Rocks in the Wilderness, +and gave them Drink, as out of the great Depths_; 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 _Septuagint_ and _Vulgate_ Translations, +and those of the _Chaldee Paraphrase_, and the _Syriack_. But the +Exceptor, by all Means, will have these Holes in the Rocks to be the +same with the _Mosaical Abyss_, or great Deep, that was broken open at +the Deluge: So the _great Deep_ was not one Thing, or one continued +Cavity, as _Moses_ represents it, but ten thousand Holes, separate and +distant one from another. Neither must the great Deep, according to him, +signify a _low Place_, but an _high Place_: For he confesses these +Caverns were higher than the common Level of the Earth[20]. 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 _great Deep_. An +Abyss in the Earth, or in the Water, is certainly _downwards_, in +respect of their common Surface, as much as a Pit is _downwards_; 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. + +Neither is there any Thing in this Text, _Psal._ lxxviii. 15. that can +justly induce us to believe the _great Abyss_ 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 _out of a Rock, or out +of a Flint_[21], 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 _Deep_, or _Abyss_; +both from that which it hath in common Use, and that which it hath in +Scripture Use. + +I say, as in the common Use of Words, _Deep_, or _Abyss_, 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. _Who +shall descend into the_ (Abyss, or) _Deep_? says the Apostle, _Rom._ x. +7. Is that as much as if he had said, Who shall _ascend_ into the Holes +of the Rocks? And when _Jacob_ speaks of the Blessings of the Abyss, or +of the Deep, he calls them the Blessings of the _Deep that lyeth under_, +_Gen._ xix. 25. In like Manner, _Moses_ himself calls it the _Deep that +couched beneath_, _Deut._ xxxiii. 13. And I know no Reason why we should +not understand the same _Deep_ 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. + +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 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 _return from off the Earth, Gen. viii. +3_. 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, _p. 303, 305_. 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 _returning_ 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 _returning_ 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. _Moses_ speaks as plainly of the +local Return of the Waters, _in going and returning_; as of the local +going and returning of the Raven and Dove. See _Gen. viii. 3, and 5_. +compar’d with Verse seventh and ninth. + +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, _Ch. 3._) 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 _Moses_ express it so; and tell us, that the _Rocks +were cloven, and the Waters gushed out_, and so made the Deluge? This +would have been as intelligible, if it had been true, as to tell us that +the _Tehom-Rabbah_ was broken open. But there is not one Word of +_Rocks_, or the _cleaving of Rocks_, 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, _p. 343._ would be accounted _a mere Fancy_, and _groundless +Figment_. + +Footnote 18: + + The Exceptor rejects, first the _Waters of the Sea_: Then the _Waters + in the Bowels of the Earth_: Then the _supercelestial Waters_: Then a + _new Creation of Waters_: Then the _Mass of Air_ chang’d into Water: + And lastly, a _partial Deluge_. And therefore he puts Men fatally, + either upon the Theory, or upon his new Hypothesis. + +Footnote 19: + + This he acknowledges, _p._ 325. (_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_, not to say, ἰδίαν ἐπίλυσιν, _a + private Interpretation_,) and p. 359. + +Footnote 20: + + P. 303. _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._ + +Footnote 21: + + Psal. cxiv. 7, 8. _Tremble, then Earth, at the Presence of the Lord, + at the Presence of the God of_ Jacob: _Which turned the Rock into a + standing Water, the Flint into a Fountain of Waters_. + + Numb. xx. 10, 11. _And_ Moses _and_ Aaron _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_ Moses _lift up his + Hand, and with his Rod he smite the Rock twice, and the Water came out + abundantly_. + + + CHAP. XVI. + + +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 (_p._ 311.) concerning the +shutting up of the Abyss, and the Fountains of the Abyss, because it was +answer`d before in the _English_ Theory, _p._ 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. + + + CHAP. XVII. + + +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 _Positiveness_, 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. _Preface to the Reader_ at the End. _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 St._ Austin _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._ And as the Theorist imposes his Sentiments upon no Man; so, +as to Matter of Certainty, he distinguisheth always betwixt the +_Substance_ of the Theory, and _Particularities_. So, at the latter End +of the _first Book_, this Profession is made, _Eng. Theor._ _p._ 207. _I +mean this only_, speaking about Certainty, _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._ And accordingly he says in another Place, _Eng. +Theor._ _p._ 12. _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_, &c. +Lastly, to cite no more Places, he says, _Eng. Theor._ _p._ 402. _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_, &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 _Act of Parliament_, +that whoever printed a Book, should, when he took a License, swear, that +he thought the _Contents of his Book to be true_, 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. + +We need not take Notice of the particular Citations he makes use of, to +prove this _Positiveness_ of the Theorist; for they only affirm what we +still own: That the Theory is more than an _Idea_, or that it is not an +_imaginary Idea_, or that it is a _Reality_: And, together with its +Proofs from Scripture, especially from St. _Peter_, hath more than the +Certainty of a _bare Hypothesis_, or a _moral Certainty_. These are the +Expressions he cites, and we 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. + +I wish the Exceptor had not more to answer for, as to his _Partiality_, +than the Theorist hath, for his _Positiveness_. 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, _p._ 43. _This I will endeavour to do_, +namely, To examine the Theory, _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._ ’Tis of little Consequence what Opinion he has of +the _Virtuoso_, as he calls him: But let us see with what _Sincerity_ +and _Meekness_, he has examin’d his Work. As to his Sincerity, we have +given you some Proofs of it before, (_p._ 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, (_p._ 356.) he will there take Notice only of the _English_ +Edition, _as coming out after the other; and so with more Deliberation +and mature Thoughts of Things_. 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 _deliberate and mature Thoughts_ of the Author. +But this, it seems, was not for his Purpose. + +So much for his Sincerity: Now for his _Meekness_. So impatient he is to +fall upon his Adversary, that he begins his Charge in the Preface, and a +very fierce one it is, (_p._ 3.) _The Theorist hath assaulted Religion, +and that in the very Foundation of it._ 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. _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._ Let us remember, 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, _p._ 78. _too bold an +Affront to Scripture_. And in another Place represents them, as (either +directly, or consequentially) _p._ 286. _Blasphemy against the Holy +Ghost_, which is the unpardonable Sin, _Matt._ xii. 31. + +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, +_Whether_, to go contrary to the Letter of Scripture, in Things that +relate to the natural World, be _destroying the Foundations of +Religion_, _affronting Scripture_, and _blaspheming the Holy Ghost_? In +the Case propos’d, _We_ take the _Negative_, and stand upon that Plea. +But the Exceptor hath taken the _Affirmative_; 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; _p._ 314. He says, _It it most absurd to think, that +the Earth is the Center of the World._ Then the Sun stands still, and +the Earth moves, according to his Doctrine. But this is expressly +contrary to Scripture, in many Places. The _Sun rejoices, as a strong +Man, to run his Race_, says _David_ Ps. xix. 5, 6. _His going forth is +from the End of the Heaven, and his Circuit unto the Ends of it_, +_Josh._ x. 12, 13. 2 _Kings_ xx. 10, 11. _Isa._ xxxviii. 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, _Sun, stand thou still +upon_ Gibeon, says the sacred Author, _and the Sun stood still_. No, +says the Exceptor, ’twas the Earth stood still, upon that Miracle; for +the Sun always stood still. And ’tis _absurd_, yea, _most absurd_, to +think otherwise, _p._ 157. And he blames _Tycho Brahe_ for following +Scripture in this Particular. Now, is not this, in the Language of the +Exceptor, to _destroy the Foundations of Religion_, to _affront +Scripture_, and _blaspheme against the Holy Ghost_? But this is not all: +The Exceptor says, (_Chap._ 10.) the Sun rais’d up the Mountains on the +third Day; and the Sun was not in being till the fourth Day, according +to Scripture, _Gen._ i. 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, _p._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, _Gen._ vii. 19, 20. These two +Things are manifestly inconsistent. The Scripture says, _Gen._ viii. 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, _p._ 216. _This is not only flatly, +but loudly contradictory to the most express Word of the infallible +God._ + +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 +_Revelation_; 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. + +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, _Mat._ v. 29, 30. _If +thy right Eye offend thee, pluck it out: If thy Right Hand offend thee, +cut it off._ 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 _Reason_: _For it is +profitable for thee that one of thy Members should perish, and not that +thy whole Body should be cast into Hell_: As if he had intended, that +his Precept should have been really executed according to the Letter. In +like manner our Saviour says, _If any Man wilt sue thee at Law, and take +away thy Coat, let him have thy Cloak also._ 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. + +In all other Things also, that lie within the Sphere of human Reason, we +are allowed to examine their _Practicability_, or their _Credibility_. +To instance in something theological, the Words of _Consecration_ in the +Sacrament. Our Saviour, when he instituted the last Supper, us’d these +Words: _This is my Body_, 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, _Phil._ iv. 3. _Apoc._ iii. 5 +and xx. 12. whether the _Books of Life_ are to be understood in a +literal Sense? + +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 _Anthropomorphites_, as to the 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 _Heavens_, the _Earth_, the _Sea_, +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. + +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, _Not_ 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. + + + + + A SHORT CONSIDERATION OF _Mr._ ERASMUS WARREN’S DEFENCE OF HIS + EXCEPTIONS AGAINST THE _THEORY_ of the _EARTH_. + + +_In a_ LETTER _to a Friend_. + + +_SIR_, + + +I have read over Mr. _Erasmus Warren’s_ Defence of his Exceptions +against _the Theory of the Earth_; 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 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. + +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. + +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. + +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, _p._ 31. tho’ +he calls them the _Brats of Passion_; they are these, _indiscreet_, +_rude_, _injudicious_ and _uncharitable_. 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 _rude_, which seems the most harsh, I had +said indeed, that he was _rude_ to _Anaxagoras_; 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 Men amongst the Antients. I had also said in another Place, +that _a rude_, and _injudicious Defence of Scripture_, by _Railing and +ill Language_, is the _true way to lessen and disparage it_. 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 _rude_ +to the Theorist; if it be, ’tis possibly upon his charging him with +_Blasphemy, horrid Blasphemy against the Holy Ghost_, for saying, _the +Earth was dissolv’d at the Deluge_. And I appeal to any Man, whether +this is not an _uncharitable_, and a _rude_ Charge. If a Man had cursed +God, or call’d our Saviour an Impostor, what could he have been charg’d +with more, than _Blasphemy, horrid Blasphemy_? 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. + +What says the _Defence_ of the Exceptions to this; _p._ 153. it makes +use of Distinctions for Mitigation of the Censure; and says, it will +_indirectly_, _consequentially_, or _reductively be of blasphemous +Importance_. Here Blasphemy is changed into _blasphemous Importance_, +and _horrid Blasphemy_ into _consequential_, _&c._ But taking all these +Mitigations, it seems however, according to his Theology, all Errors in +Religion are _Blasphemy_ or of _blasphemous Importance_. 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 _Blasphemy_, or of +_blasphemous Importance_. 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. + +Thus much for _rude_ and _uncharitable_; as for the other two Words, +_indiscreet_ and _injudicious_, 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 _Brats of +Passion_, 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 _Dabler_ in +_Philosophy_, 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. + +These, _Sir_, 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. + +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 _reasoning_, _wrangling_, and _scolding_. 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. + +We now proceed to those Passages in the Answer, which probably have most +exasperated the Author of the Exceptions and the Defence, _Exc._ _p._ +77, _&c._ 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 _Moon that was made the fourth Day, could not hinder +the formation of the Earth, which was made the third Day_. 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. + +However we must not deny, but that he makes some Attempt to silence it +off in his Reply; for he says, _Def._ _p._ 12. _The Earth formed the +third Day was_ Moses’s _Earth, which the Exceptor contends for; but the +Earth he disputes against is the Theorist’s, which could not be formed +the third Day_. He should have added, and therefore _would be hinder’d +by the Moon_, 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 _Moses_’s +Hypothesis, or upon the Theorist’s Hypothesis. Not upon the Theorist’s +Hypothesis, for the Theorist does not suppose the Moon present then; +_Eccl._ _p._ 77, 78. _Def._ _p._ 73. _l._ 12, 13. And if he speaks upon +_Moses_’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. + +Furthermore, whereas he suggests that the Answerer makes use of +_Moses_’s Hypothesis to confute his Adversary, but does not follow it +himself: ’Tis so far true, that the Theorist never said that _Moses_’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. + +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 _Sun_: Both the Luminaries, it seems, stood in his Way. +In the tenth Chapter of his Exceptions, he gives us a new Hypothesis +about the _Origin of Mountains_, 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 +_Moses_, 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. + +To cure this Hypothesis about the _Origin of Mountains_, he takes great +pains in his _Defence_, _pag._ 97, 98, 99, 100, 101. and attempts to do +it by help of a Distinction, dividing Mountains into _Maritime_ and +_Inland_. Now ’tis true, says he, _These maritime Mountains, and such as +were made with the Hollow of the Sea, must rise when that was sunk or +deprest_; 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 _maritime_ and _inland Mountains_, 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. + +Scripture, I say, makes no such Distinction of Mountains, made at +different Times, and from different Causes. This is plain, seeing +_Moses_ 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 _Moses_ says at the end of +the sixth Day. _Thus the Heavens and the Earth were finished, and all +the Host of them_, Gen. c. xxi. _And on the seventh Day, God ended his +Work which he had made._ 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 _Moses_’s six +Days, how does he keep to the _Mosaical_ 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. + +And as Scripture makes no Distinction of _maritime and inland Mountain_, +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 Original. So that +this Distinction is merely precarious, neither founded in Scripture nor +Reason, but made for the nonce to serve a Turn. + +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 _Terminalis Lapis_? Especially +in a continued Chain of Mountains, that reach from the Sea many hundreds +of Miles, inland; as the _Alps_ from the Ocean to _Pontus Euxinus_, and +_Taurus_, as he says, _Def._ _p._ 143. fifteen hundred Miles in length, +from the _Chinese_ Ocean to the Sea of _Pamphylia_. 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. + +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, _How_ 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 _Defender_ hath made some Answer to this +Question, in these Words, _Def. p._ 99. _The Question is put, why have +we no Mountains made now? It might as well have been ask’d_, says he, +_Why does not the Fire make a Dough-bak’d Loaf swell and puff up?_ And, +he says, _this Answer must be satisfactory to the Question propounded_. +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 _Venus_ and the +_Sun_. But to supply their Defects, he now ventures to add the Word, +_fermentive_, as he calls it. A _fermentive, flatulent Principle_, which +heav’d up the Earth, as Leaven does Dough. But, besides, that this is a +mere groundless and gross _Postulatum_, 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. + +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, _p._ 289. speaking of +the Change of the Situation of the Earth, from a right Posture to an +oblique, he says, _according to the Theory, the Ecliptick in the +primitive Earth, was its Equinoctial now_. This, he is told by the +Answer, is a great Mistake; namely, to think that the _Earth, when it +chang’d its Situation, chang’d its Poles and Circles_. What is now +reply’d to this? _He speaks against a Change_, says the Defence, _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._ So this is acknowledg’d an _Erratum_ +it seems, but an _Erratum Typographicum_; not in the Sense, but only in +the _Parentheses_, which, he says, should have been left out. Let us +then lay aside the Parentheses, and the Sentence stands thus: _For under +the Ecliptick, which in the primitive 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, &c._ 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, _Exc._ p. 289, 290. And if he will own the Truth, and give +Things their proper Name, ’tis downright Ignorance, or gross Mistake in +the _Doctrine of the Sphere_, which he would first father upon the +_Theory_, and then upon the _Parentheses_. + +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, _Exc._ p. 158, +159. _So that in her annual Motion about the Sun, she_, namely the +Earth, before her Change of Situation, _was carried directly under the +Equinoctial_. This is his 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 _shifted +both Posture, and also her Circuit about the Sun_, Ibid. _p._ 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. + +A fifth Passage, which probably might disquiet him, is his false +Argumentation at the end of the eighth Chapter concerning _Days_ and +_Months_, _Exc._ p. 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; _Therefore_, +says he, _they were no longer than ordinary_. This Argumentation the +_Answer_ told him, _was a mere Paralogism, or a mere Blunder_: 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 _Defence_, to get off the Blunder: Let’s hear how he +begins, _p._ 78, 79, 80, 81. _Tho’ Scripture does not limit or account +for the Length of Days expresly, yet it does it implicitly, and withal +very plainly and intelligibly._ This is deny’d: And if he makes this +out, that Scripture does very _plainly_ and _intelligibly_ 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: +_For_, says he, _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_. 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, _Scripture informs us that +Months and Years were of the same Length then, that they are of at +present_. If he mean by the _same Length_, the same _Number of_ 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, according to any +absolute and known Measure, distinct from the _Number of Days_, 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: _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?_ 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 _Hours_, as it was before concerning the Length of the _Days_; and +this is either _idem per idem_, or the same Error in another Instance. +If you put but _Hours_ in the place of _Days_, the Words of the _Answer_ +have still the same Force: _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._ This, you see, is still the same +Case, and the same Paralogism hangs upon both Instances. + +But he goes on still in this false Tract, in these Words: _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._ 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: _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_, &c. But how so, I pray? +This is a wild Step; why thirty Hours? Where does Scripture say so, or +where does the _Theorist_ 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 cannot by that +determine the Length of any other. And by his shifting and multiplying +Instances, he does but _absurda absurdis accumulare, ne perpluant_. + +We offer’d before, in our Answer, to give the Exceptor some Light into +his Mistake, by distinguishing in these Things, what is _absolute_ from +what is _relative_: 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 _Time_ and _Longitude_. If you +know how many Inches make a Foot, how many Feet a Pace, how many Paces a +Mile, _&c._ 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. + +We proceed now from his Astronomy to his Philosophy. ’Twas observ’d in +the _Answer_, p. 38. that the Exceptor in the Beginning of the ninth +Chapter, suppos’d terrestrial Bodies to have _Nitency inwards, or +downwards, towards the Center_. This was noted as a false Principle in +Philosophy, and to rectify his Mistake, he now replies, _Def._ p. 82. +That he understood that Expression only of _self-central_ and _quiescent +Bodies_: Whereas, in truth, the 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 _quiescent earthly Bodies_ are _impregnated with a +Nitency inward, or downward towards the Center_. 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 _Impregnation with a Nitency downwards_, 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 _Cartesian Philosophy_, and the _Copernican +System_, but the frequent Mistakes he commits in both, give a just +Suspicion that he understands neither. + +Lastly, we come to the grand Discovery of a _fifteen-cubit Deluge_, +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 _Defence_, p. 181, 182. reduc’d +the Deluge to a Destruction of the World by _Famine_, rather than by +_Drowning_. I do not remember in Scripture any Mention made of _Famine_ +in that great Judgment of Water brought upon Mankind; but he thinks he +hath found out something that favours his Opinion; namely, _that a good +Part of Mankind at the Deluge, were not drown’d, but starv’d for want of +Victuals_. And the Argument is this, because in the Story of the Deluge, +Men are not said to be _drown’d_, but to _perish_, _die_, or be +_destroy’d_. But are they said any where in the Story of the Deluge, to +have been _famish’d_? And when God says to _Noah_, Gen. vi. 17. _I will +bring a Flood of Waters upon the Earth, to destroy all Flesh_; does it +not plainly signify, that that Destruction should be by _drowning_? But +however, let us hear our Author; when he had been making use of this new +Hypothesis of _starving_, 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: _Def._ p. 182. +_And methinks there is one Thing which seems to insinuate, that a good +Part of the animal World might perhaps 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._ Those that are _drown’d_ are _destroy’d_, +I imagine, as well as those that are _starv’d_; so this proves nothing. +But that the Destruction here spoken of, was by drowning, seems plain +enough, both from God’s Word to _Noah_ before the Flood, and by his +Words after the Flood, when he makes his Covenant with _Noah_, in this +Manner: _I will establish my Covenant with you, neither shall all Flesh +be cut off any more by the Waters of a Flood_, Gen. ix. 11. Now, to be +cut off, or destroy’d by the Waters of a Flood, is, methinks, to be +drown’d; And I take _all Flesh_ to comprehend the animal World, or, at +least, all Mankind. Accordingly our Saviour says, _Matth._ xxiv. 39. in +_Noah_’s Time, _the Flood came and took them all away_; namely, all +Mankind. + +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 _Famine_. But he hath another +Expedient to join to this, by increasing the Waters; and that is done by +making the _common Surface_ of the Earth, or the _highest Parts_ of it, +as he calls them, _Def._ 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 _exterior Surface_, whether +it be high or low; or the _ordinary Level_ of the Earth, as it is a +Globe or Convex Body. If by his _common Surface_ he mean the _exterior +Surface_, 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 _ordinary Level_ 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 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 _highest Parts of +the common Surface of the Earth_, 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 _Moses_: 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 _Exceptions_, he said, _p._ 300. _not +that the Waters were no where higher than just fifteen Cubits_ above the +Ground, they might in most Places be _thirty_, _forty_, or _fifty Cubits +higher_. But, in his _Defence_, he says, _p._ 180. the Waters might be +an _hundred_ or _two hundred Cubits higher_ than the _general ordinary +Plain_ 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? + +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, +_destroying them by evil Angels_, Def. p. 90. _Flectere si nequeo_—This +is his last Refuge; to which Purpose he hath these Words, _When Heaven +was pleas’d to give Satan leave, he caus’d the Fire to consume_ Job_’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?_ 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 use of the Ministry of _good Angels_, when he himself +makes use of _evil Spirits_. + +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 _Rise +of Mountains_, and a _fifteen-Cubit Deluge_, of all Trades, I should +never advise him to turn _Hypothesis-Maker_. It does not seem at all to +lie to his Hand; and Things never thrive that are undertaken, _Diis +iratis, Genioque sinistro_. + +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, _Def._ p. 48. _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 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, p. 128. _’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._ 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 _Pedant_, 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 Instance more of his rustical Wit. Telling +the Theorist of an Itch of Writing, _p._ 214. _Methinks_, says he, _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._ He speaks very sensibly, as if +he understood the Disease, and the Way of dealing with it: But I think +_Holy Scripture_ does not come in well upon that Occasion. + +All this is nothing, Sir, in comparison of his popular Eloquence: See +with what Alacrity he runs it off-hand, in a Similitude betwixt _Adam_ +and a Lord Lieutenant of a County, _p._ 113. _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_ Adam _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?_ + +So much for the Fowls; now for the Fish. _Ibid._ When God _gave_ Adam +_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?_ &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. + +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. _Def._ p. 68. _Should twenty Mariners_, says he, _confidently +affirm that they sailed in a Ship from_ Dover _to_ Calais, _by a brisk +Gale out of a Pair of Bellows? Or if forty Engineers should positively +swear, that the Powder-Mill near_ London _was late blown up, by a Mine +then sprung at_ Great Waradin _in_ Hungary, _must they not be grievously +perjur’d Persons?——Or if the Historian that writes the_ Peloponnesian +_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_, &c. +These, Sir, are Flights and Reaches of his Pen, which I dare not +censure, but leave them to your Judgment. + +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, _that_ he was +desired by the Theorist, _Eng. Theor._ p. 401. to _write in Latin (if he +was a Scholar) as being more proper for a Subject of this Nature_. 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: _Except,_ _p._ 293. _Cum plurima Religione_ is rendered _with +the Principle of their Religion_. And if he say he followed Sir _W. +Rawleigh_ 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. _Rei Personam_ he translates _the +Representation of the Thing_, instead of the _Person of the Guilty_, or +the Person of him that is _Reus_ not _Actor_: 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, _Def._ 168, 169. +_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._ Here, you see, he hath made a double Blunder; first, in +jumbling together _Person_ and _Thing_; then, if they could be jumbled +together, _Rei Persona_ would not signify the _full and lively +Representation of the Thing_, but rather a Disguise or personated +Representation of the Thing. However, I am satisfied from these +Instances, that he had good Reason, notwithstanding the Caution or +Desire of the Theorist to the contrary, to write his Books in his +Mother’s Tongue. + +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. _Chap._ +i. _Nothing._ _Chap._ II. is against _extraordinary Providence_; 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. _Chap._ III. is +about the _Moon’s hindring the Formation of the Earth before she was +formed herself, or in our Neighbourhood_, as we have noted before. +Another Thing in this Chapter, is, his urging _oily_ or _oleaginous_ +Particles not to have been in the _Chaos_, but made since: I’ll give a +short Answer to this; either there was or was not _oleaginous_ Matter in +the new-made Earth, (I mean in its superficial Region,) when it came +first out of a _Chaos_? If there was, there was also in the _Chaos_, 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 _fertile_, but particularly _fat_ and +_unctuous_: For he uses these very Words frequently in the Description +of that Soil, _Exc._ p. 211. _Def._ p. 69, and p. 98. And all fat and +unctuous Liquors are _oleaginous_; and accordingly we have used those +Words promiscuously, in the Description of that Region: (_Eng. Theor._ +_Chap._ V.) 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 _Chaos_. 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. + +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, _that +it is not safe to argue upon Suppositions actually false_. And I think +there needs no more to prove it, than what was said in the Answer. Chap. +VII. is chiefly about Texts of Scripture, concerning which I see no +Occasion of saying any more than what is said in the _Review of the +Theory_. He says, (_p._ 49.) that the Theorist catches himself in a +Trap, by allowing that _Ps._ xxxiii. 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 _a level or spherical Convexity, as the Earth_. He +interprets גן יהוה (_p._ 53.) which we render _the Garden of the Lord_, +Gen. xiii. x. 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 _Vulgate_, _Paradisus Domini_, 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, _Prov._ +viii. 28. he says, the Answerer charges him unjustly, that he +understands by that Word חון no more than the _Rotundity_ or _spherical +Figure_ of the Abyss; which, he says, is a _Point of Nonsense_: I did +not think the Charge had been so high however, seeing some Interpreters +understand in so: But if he understand by תונ the _Banks_ or _Shores_ of +the sea, then he should have told us how those Banks or Shores are על +פבי תהום _super faciem Abissi_, as it is in the Text. + +_Page_ 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, _Eng. Theor. p._ 88. whereof the +Exceptor was minded in the _Answer_, p. 3. In the last Paragraph of this +Chapter, _p._ 60. if he affirms any Thing, he will have _the Pillars of +the Earth_ to be understood _literally_. 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 _injudicious_, for fear of giving Offence. + +The eighth Chapter, _ibid._ begins with the Earth’s _being carried +directly under the Equinoctial_, before its Change of Situation; +_without any manner of Obliquity in her Site, or Declination towards +either of the Tropicks in HER COURSE._ Here you see, when the Earth +changed its Situation, it chang’d according to his Astronomy, two +Things; its _Site_, and its _Course_; its Site upon its Axis, and its +Course in the Heavens: and so he says again in the next Paragraph, _Put +the Case the Earth shift her Posture, and also her Circuit about the +Sun, in which the persisted till the Deluge_. Here is plainly the same +Notion repeated; that the Earth changed not only its _Site_, but also +its _Road_ or _Course_ 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, _is meant that +the Axis of the Earth was always kept in a Parallelism to that of the +Ecliptick_, p. 61. But what’s this to the Purpose? This speaks only of +the _Site_ of the Earth, whereas his Error was is supposing its _Course_ +or _Annual Orbit_ 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. + +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’ _Tiverton_ Steeple was +not the Cause of _Goodwin Sands_, as the _Kentish_ 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 _Tradition:_ 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 _Causes_ +and _Manner_ 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 _Antiquity_, 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. + +This Chapter, as it begun with an Error, so it unhappily ends with a +Paralogism; namely, that, _because thirty Days made a Month at the +Deluge, therefore those Days were neither longer nor shorter than ours +are at present_. 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, _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_. ’Tis +not usual for a Man to persevere so confidently in the same Error, as if +the Intervals of Time, Hours, Days, Months, Years, 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. + +The ninth Chapter also begins with a false Notion, that _Bodies +quiescent_ (as he hath now alter’d the Case) _have a Nitency downwards:_ +Which Mistake we rectified before, if he please. Then he proceeds to the +_oval_ 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 _Deserts of +Bilebulgerid_, Def. _p. 85, 86._ and the Waters of _Mare del Zur_; 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, 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: _First_, 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. _Secondly_, 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. _Thirdly_, 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. _Lastly_, 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. + +_Chapter_ X. 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 _Exceptions_ and the _Answer_, in this Chapter. +Then, as to his _Historical_ Arguments, as he calls them, to prove there +were Mountains before the Flood, from _Giants that saved themselves from +the Flood upon Mount Sion, and Adam’s wandering several hundred of Years +upon the Mountains of India_: These, and such like, which he brought to +prove that there were Mountains before the Flood, he now thinks fit to +renounce, _Def. p. 97._ and says he had done so before by an +_anticipative_ Sentence: But if they were condemn’d before by an +_anticipative_ Sentence, as Fables and Forgeries, why were they stuff’d +into his Book, and us’d as traditional Evidence against the Theory? + +_Lastly_, He contends in this Chapter for _Iron_ and _Iron Tools_ before +the Flood, and as early as the Time of _Cain_; because he _built a +City_, which, he says, could not be built without Iron and Iron-Tools: +To which it was answer’d, _Ans. p. 49, 50._ that, _if he fancied that +City of Cain_’s, like _Paris_ or _London_, _he_ had Reason to believe +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; 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 Northern Countries and _America_, and +yet they had Houses and Cities after their Fashion. And to come nearer +Home, consider what Towns and Cities our Ancestors, the _Britains_, had +in _Cæsar_’s Time, more than two thousand Years after the Time of _Cain: +Com. li. 5. Oppidum Britanni vacant, cum Sylvam impeditam vallo atque +fossa munierant; quo incarsionis hostium nitandæ causa, convenire +consueverunt_: Why might not _Henochia_, _Cain_’s City, be such a City +as this? + +And as to the Ark, which he also would make a Proof that there were Iron +and Iron-Tools before the Flood, _Ibid._ ’twas answer’d, that Scripture +does not mention Iron or Iron-Tools in building of the Ark; but only +_Gopher-Wood_ and Pitch: To which re replies, _Def._ p. 103. _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 cannot easily forbear calling this an +_injudicious_ Reflection, tho’ I know he hath been angry with that Word, +and makes it a _Brat of Passion’s_. 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 _Motion +of the Earth_ 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 Arguments, when he appeals to the +Interpretation of Scripture. + +_Chap. XI._ Is to prove an open Sea (such as we have now) before the +Flood: All his Exceptions were answered before, _Answ. c._ 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, (_p. 115._) That +_Adam_ died _before so much as one Fish appeared in the World:_ And a +little before he had said, _p. 114._ _For Fishes, if his Hypothesis be +believed, were never upon this Earth in Adam’s Time._ 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 _Theory_, or the _Hypothesis_ +he mentions, never said any Thing to the contrary, but rather suppos’d +the Waters fruitful, as the Ground was. But as to an _open Sea_, whether +Side soever you take, that there was, or was not any before the Flood; I +believe, however, _Adam_, to his dying Day, never saw either Sea or +Sea-fish, nor ever exercis’d any Dominion over either. + +_Chap. XII._ Is concerning the Rainbow, and hath no new Argument in it, +nor Reinforcement: But a Question is moved, whether _as well_ +necessarily signifies _as much_. The real Question to be consider’d +here, setting aside Pedantry, is this _whether_ 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 _as +well_ and _as much_ signify the same. + +_Chap. XIII._ 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, _Def. p. 125._ that _neither Scripture nor +Reason determine the Place of Paradise; and yet determines it by the +Judgment of Christian Fathers_. Where’s the Inconsistency of this? The +Theory, as a Theory, is not concerned in a _Topical_ 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 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 _Mesopotamia_: And to +baffle that Opinion was the Design of the Theorist, (as) this Author +also seems to take notice, _p. 131._ + +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 _Mesopotamia_, or some Region thereabouts. +And his Argument is this, because in the last Verse of the third Chapter +of _Genesis_, the _Cherubims_ and _flaming Sword_ are said to be plac’d +מקדם לגן עדן, which he says is, _to the East of the Garden of Eden_. But +the Septuagint (upon whom he must chiefly depend for the Interpretation +of the Word מקדם in the first Place, _Chap. ii. 8._) read it here +ἀπέναντι τοῦ παραδεῖσου τῆς τρυφῆς; And the _Vulgate_ renders it, _Ante +Paradisum voluptatis_; and according to the _Samaritan_ Pentateuch, ’tis +render’d _ex adverso_. 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 _Chapter_ +and eighth _Verse_, which is the principal Place, ’tis well known, that +except the _Septuagint_, all the antient Versions, _Greek_ and _Latin_, +(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. + +Then he proceeds to the _Longevity of the Ante-Deluvians_, which, so far +as I can understand him to affirm any Thing, he says, _p. 139._ was not +_general_; but the Lives of some few were _extraordinary, lengthen’d by +a special Blessing; the Elongation being a Work of Providence, not of +Nature_. 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 _Moses_ does distinguish as much, or more, +betwixt _two Races of Men before the Flood_; the one _Long-Livers_, and +the other _Short-Livers_; as he hath distinguish’d the Giants before the +Flood, from the common Race of Mankind. These are his Words, _p. 141._ +_Is not his Distinction equally plain in both Cases?_ Speaking of this +fore-mentioned Distinction: Or, _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?_ Let’s see the Truth +of this; _Moses_ plainly made mention, _Gen. vi. 4._ of two Races of +Mankind: The ordinary Race, and those of a gigantick Race, or _Giants_. +Now, tell me where he plainly makes mention of _Short-Livers_ before the +Flood: And if he no where makes mention of _Short-Livers_, but of +_Long-Livers_ 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. + +Then he comes to the Testimonies cited by _Josephus_ for the Longevity +of the _Ante-Diluvians_, or first Inhabitants of the Earth: And these he +roundly pronounces to be _utterly false_. 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 _utterly false_, _p. 142._ which _Josephus_ had alledged in +Vindication of the History of _Moses_. The only Reason he gives is, +because these Testimonies say, they liv’d a _thousand Years_; whereas +_Moses_ 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 _Moses_, the greater Part of them liv’d +above nine hundred Years, at least he should not have said these +Testimonies in _Josephus_ were _utterly false_, but false in part, or +not precisely true. + +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, _p. 144, 145._ 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 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. + +_Chap._ XIV. 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 _Exceptions_, that the _Dissolution of the Earth was +horrid Blasphemy_: Now he makes it _reductive Blasphemy_, as being +_indirectly_, _consequentially_, or _reductively_, p. 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 _Blasphemy_; that being not only indirectly, but directly and plainly +contrary to Scripture. We thought that Expression, _the Earth is +dissolved_, being a Scripture Expression, would thereby have been +protected from the Imputation of _Blasphemy_, and we alledged to that +Purpose, (besides _Psal._ lxxv. 3.) _Isa._ xxiv. 19. _Amos_ ix. 5. He +would have done well to have proved these Places in the Prophets +_Isaiah_ and _Amos_, to have been _figurative_ and _tropological_, 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 _Dissolution of the +Earth_ may not be _horrid Blasphemy_, nor of _blasphemous Importance_. + +Then having quarrell’d with the Guard of Angels, which the _Theorist_ +had assign’d for the Preservation of the Ark, in the Time of the Deluge, +he falls next into his Blunder, that the _Equator_ and _Ecliptick_ of +the Earth were interchang’d, when the Situation of the Earth was +chang’d. This Error in the Earth is _Cousin-German_ to his former Error +in the Heavens, _viz._ that the Earth chang’d its Tract about the Sun, +and leap’d out of the _Equator_ into the _Ecliptick_, when it chang’d +its Situation. The Truth is, this _Copernican System_ 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 +_Parentheses_ or _Semicircles_, 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 _Erratum Typographicum_. + +Then after, _p. 160, 161._ _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_: +He concludes, that the Waters of the Deluge raged amongst the Fragments, +with _lasting_, _incessant_, and _unimaginable Turbulence_. + +And so he comes to an Argument against the Dissolution of the Earth, _p. +162._ That, _all the Buildings erected before the Flood, would have been +shaken down at that Time, or else overwhelmed_. He instanc’d in his +_Exceptions_ in _Seth’s Pillars; Henochia, Cain’s City; and Joppa_: +These he suppos’d such Buildings as were made before, and stood after +the Flood. But now, _Seth_’s Pillars and _Henochia_ being dismiss’d, he +insists upon _Joppa_ only, and says, this must have consisted of _such +Materials, as could never be prepared, formed and set up, without +Iron-Tools_. Tho’ I do not much believe that _Joppa_ was an +ante-diluvian Town, yet whatever they had in _Cain_’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 _Babel_, +_Moses_ plainly intimates that they had no other Materials than those. +For the Text says, _Gen._ xi. 3. _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._ 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 _Joppa_, 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, 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. + +His last Argument, (_p. 163._) proves, if it prove any Thing, that God’s +Promise, that _the World_ should not be _drown’d_ again, was a _vain and +trifling Thing_ to us, who know it must be burn’d: And consequently, if +_Noah_ understood the Conflagration of the World, he makes it a _vain +and trifling Thing_ to _Noah_ also. If the Exceptor delight in such +Conclusions, let him enjoy them, but they are not at all to the Mind of +the Theorist. + +_Chapter_ XV. Now we come to his new Hypothesis of a _fifteen-cubit +Deluge_; 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 _Famine_: And, Lastly, by destroying Mankind and +other Animals, with _evil Angels_. We shall now take notice of some +other Incongruities in his Hypothesis. When he made _Moses_’s Deluge but +_fifteen Cubits deep_, we said that was an _unmerciful Paradox_, and +ask’d whether he would have it receiv’d as a _Postulatum_, or as a +_Conclusion_. All he answers to this, is, that the same Question may be +ask’d concerning several Parts of the Theory; _p. 166._ Particularly, +that the primitive Earth had no _open Sea_. Whether is that, says he, to +be receiv’d as a _Postulatum_, or as a _Conclusion_? The Answer is +ready, as a _Conclusion_, 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 _Postulatum_, and an unmerciful one? As +to the Theory, there is but one _Postulatum_ in all, _viz._ that the +_Earth rise from a Chaos_. All the other Propositions are deduc’d from +Premisses, and that one _Postulatum_ 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 _true_ and +_real_; and we demanded thereupon, _Why_ then did he trouble himself or +the World with what he did not think _true_ and _real_? To this he +replies, _Many have written ingenious and useful Things, which they +never believ’d to be true and real_. Romances suppose, and poetical +Fictions: Will you have your fifteen-cubit Deluge pass for such? But +then 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, _Exc. p. 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_. Upon which Words the Answerer made this +Remark, _Ans. p. 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_. To this he +replies now, _Def. p. 168._ that he _begg’d Allowance at first, to make +bold with Scripture a little_: 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 _Blasphemy_, or +something of _blasphemous Importance, indirectly, consequentially,_ or +_reductively_, 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 _as plainly as it can speak_, is not to make bold +with it, but modestly to follow its Dictates and plain Sense. + +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 +_supported by Divine Authority_, &c. this, he says, _ibid._ was spoken +_by him, in an hypothetick or suppositious Way, and that it cannot +possibly be understood otherwise by Men of Sense_. 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 +_hypothetick_ or _suppositious Way_, so far as I understand it, is the +same Thing as by _way of Supposition_: Then his Meaning is, he +_supposes_ his fifteen-cubit Deluge is _supported by Divine Authority_; +and he _supposes_ it is _founded upon Scripture, as plainly as it can +speak_: 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 _hypothetick_ and _suppositious Way_. But to draw him out of this +Mist of Words, either he affirms this, that his _Hypothesis is supported +by Divine Authority, and founded upon Scripture as plainly as it can +speak_, 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, +_Scripture may admit of that Sense, or may be thought to intimate such a +thing_, but he says with a Plerophory, _Scripture speaks it as plainly +as it can speak_: And to mend the Matter, he unluckily subjoins in the +following Words, _p._ 168, 169. _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._ He does well to tell +us what he means by _Rei Personam_; 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 _Latin_. + +Now he comes to another Inconsistency which was charg’d upon him by the +_Answerer_: Namely, that he rejects the _Church Hypothesis_ concerning +the Deluge, and yet had said before, _Exc._ _p._ 300. _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_: That he does reject this +Church Hypothesis, was plainly made out from his own Words, because he +rejects the _common Hypothesis_; (_see the Citation in the Answer_, _p._ +68.) the _general standing Hypothesis_; the _usual Hypothesis_; the +_usual Sense they put upon Sacred Story_, &c. These Citations he does +not think fit to take Notice of in his Reply; but puts all upon this +general Issue, which the _Answerer_ concludes with: _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._ Let’s hear his Answer +to this Dilemma. _Def._ p. 170. _We say_, says he, _that the Church Way +of explaining the Deluge_, (by creating and annihilating Waters for the +Nonce) _is very rational_. 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 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, _p._ 171. that so _black a Blemish +should be fasten’d upon the wisest and noblest Society in the World_, 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 +_Virtuoso_, for the new Philosophy, and the _Copernican_ 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. + +But he will not still be convinc’d that he deserts the Church +Hypothesis, and continues to deny the Desertion in these Words. _Ibid._ +_We say we do not desert or reject the Church-Way of explaining the +Deluge._ Now, to discover whether these Words are true or false; let us +observe, _First_, What he acknowledges to have said against the Church +Hypothesis: _Secondly_, What he hath said more than what he acknowledges +here. He acknowledges, that he said, the Church Hypothesis _might be +disgustful to the best and soundest philosophick Judgments_; and this is +no good Character. Yet this is not all, for he hath fairly dropp’d a +principal Word in his Sentence, namely, _justly_, _Exc._ p. 312. His +Words in his _Exceptions_, were these, _such Inventions_ (which he +applies to the Church Hypothesis) _as have been, and JUSTLY may be +disgustful, not only to nice and squeamish, but to the best and soundest +philosophick Judgments_. 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. + +He farthermore acknowledges, that the usual Ways of explaining the +Deluge _seem unreasonable to some, and unintelligible to others, and +unsatisfactory to the most_: But, it seems, he will neither be of these, +_some_, _others_, or _most_. Lastly, He acknowledges that he said, +_Def._ p. 171. _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._ If so, what was this _ordinary +Supposition_? was it not the Supposition of the Church? And was that +such, as made it necessary to set up a new Hypothesis for explaining the +Flood? then the old Hypothesis was insufficient or irrational. + +Thus much he acknowledges; but he omits what we noted before, his +rejecting or disapproving the _common Hypothesis_, the _general standing +Hypothesis_, the _usual Sense they put upon the Sacred Story_, &c. And +do not all these Phrases denote the Church Hypothesis? He farther omits, +that he confess’d, (_Excep._ _p._ 325.) _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_. And is not that +_common receiv’d Sense_ the Sense of the Church, and his _unusual Gloss_ +contrary to it? Lastly, he says, by his Hypothesis, we need not fly to a +_new Creation of Waters_, and gives his Reasons at large against that +Opinion; which you may see, _Except._ _p._ 313. Now, those Reasons he +thought either to be _good_ Reasons or _bad_ Reasons; if _bad_, 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 _new +Creation_ and _Annihilation_ of Waters at the Deluge to be the +Hypothesis of the Church, _Def._ _p._ 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 _System of the World_. Hear his +Words, if you please, to this Purpose, _Def._ _p._ 136. _And what does +the famous_ Aristotelian _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._ +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? + +So much for his Inconsistency with himself: The rest of this Chapter in +the _Answer_, shews his Inconsistency with _Moses_, both as to the +Waters covering the Tops of the Mountains, which _Moses_ affirms, and +the Exceptor denies; and as to the Decrease of the Deluge, which _Moses_ +makes to be by the Waters retiring into their Chanels, after frequent +Reciprocations, _going_ and _coming_. 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 _Exceptions_, _Answer_, and _Defence_ 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. + +What Shifts he hath us’d to make his _fifteen-cubit Deluge_ sufficient +to destroy all Mankind, and all Animals, we have noted before; and here +it is (_p._ 181, 182.) that he reduces them to _Famine_. And after that +he comes to a long Excursion of seven or eight Pages, about the +Imperfection of _Shipping_ after the Flood, _Def._ _p._ 183, 185, _&c._ +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? + +Lastly, he comes to his Notion of the _great Deep_, or _Tehom-Rabbah_, +_Def._ _p._ 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, +_Exc._ _p._ 312. _Now supposing that the Caverns in the Mountains were +this great Deep_, speaking of _Moses’s great Deep_, according to this +new Hypothesis. He says farther, (_p._ 105.) _In case it be urg’d, that +Caverns, especially Caverns so high situate, cannot properly he called +the great Deep._ Where you see his own Objection supposes that he made +those Caverns the _great Deep_. And in the same Page, speaking of the +Psalmist’s _great Deeps_, (in his own Sense of making them Holes in +Rocks,) and _Moses_’s _great Deep_, he says, _the same Thing might be +meant by both_. By all these Expressions one would think it plain, that +by his _great Deep_ he meant his _Caverns_ in Rocks; yet now, upon +Objections urged against it, he seems desirous to fly off from that +Notion, but does not yet tell us plainly what must be meant by _Moses_’s +_great Deep_: 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? _Engl. Theor._ p. 110, _&c._ +Nay, why does he not answer what he himself had objected before +(_Except._ p. 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 _Moses’s Tehom. Rabbah_. + +_Chap._ XVI. is a few Words concerning these Expressions of _shutting +the Windows of Heaven_, and the _Fountains of the Abyss_, after the +Deluge: And these were both shut alike, and both of them no less than +the _Caverns_ in the Mountains. + +_Chap._ XVII. 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, _whether_ 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 _Motion of the Earth_, as our Virtuoso pretends to do: Then +he concludes all with an harmonious Close, that he follows the great +Example of a Reverend Prelate, _Def._ p. 215. and _militates under that +Episcopal Banner_. 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. + +Thus much for his Chapters; and as to his Reflections upon the _Review +of the Theory_, 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 +_Theory_: 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 _Millennium_ amongst the +Errors of the antient _Fathers_, (_Def._ p. 136) and the _Renovation of +the World_ he makes _Allegorical_, (p. 214, _&c._) It must therefore be +for want of some third Thing, which he best knows. + +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 _extraordinary +Providence_, and his flying from the _literal Sense_ 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 _Theory_, Eng. Theor. _p._ 144, _&c._ For, besides a +Discourse on Purpose upon that Subject, in the eighth _Chapter_ of the +first Book, in the last Chapter, and last Words of the same Book +(_Latin_) he does openly avow, both Providence (Natural and Moral) and +Miracles; in these Words, _Denique cum certissimum sit à divina +Providentia pendere res omnes, cujuscunque ordinis, & ab eâdem vera +miracula edita esse_, &c. And as to the second Part of the _Theory_, 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 _Miracles_, +_angelical Ministry_, or _extraordinary Providence_: But, if the +Exceptor be so injudicious (pardon me that bold Word) as to confound all +extraordinary Providence with the _Acts of Omnipotency_, he must blame +himself for that, not the Theorist. The _Creation_ and _Annihilation_ 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, (_Def._ p. 9, 66, 170, _&c._) he perseveres in it still, and in the +Reasons he gave for his Opinion, which are no where confuted: _Eng. +Theor._ p. 25, 26. But as for Acts of angelical Power, he does every +where acknowledge them in the great Revolutions, even of the natural +World: _Theor. Lat._ p. 73. _Engl._ p. 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 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. + +In the next Place it may be observ’d, that the Theorist hath no where +asserted, that _Moses_’s _Cosmopœia_ (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 _Cosmopœia_, is +improperly urg’d and without Ground. There are as good Reasons, and +better Authorities, that _Moses_’s _six Days Creation_ should not be +literally understood, than there are, why those Texts of Scripture that +speak about the _Motion of the Sun_, should not be literally understood: +And as to the Theorist, he had often intimated his Sense of that +_Cosmopœia_, that it was express’d _more humano, & ad captum populi_, as +appears in several Passages in the _Latin_ Theory: Speaking of the +_Mosaical Cosmogonia_, he hath these Words, _Theor._ _lib._ 2. _c._ 8. +_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_, Tohu Bohu +_Mosaicum idem esse ac Chaos Antiquorum_. _Tenebras Mosaicas_, &c. +_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_, &c. +This is a plain Indication how the Theorist understood that _Cosmopœia_: +And accordingly in the _English Theory_ the Author says, _p._402. &c. _I +have not mention’d_ Moses_’s_ Cosmopœia, _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_. The Exceptor was also minded of this in the Answer, _p._ +66. Now, ’tis much that he, who hath search’d all the Corners, both of +the _English_ and _Latin_ Theory, to pick Quarrels, should never observe +such obvious Passages as these, but still make Objections from the +Letter of the _Mosaical Cosmopœia_, which affect the Theorist no more +than those Places of Scripture that speak of the Motion of the Sun, or +the Pillars of the Earth. + +In the last Place, the Theorist distinguish’d two Methods for explaining +the natural World, that of an _ordinary_, and that of an _extraordinary +Providence_: 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, _c._ 12. _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._ 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 _Exceptor_, or any other of the same +Dispositions of Will, and the same Elevation of Understanding, +Proselytes to his Theory. + +Thus much for _Providence_: As to the _literal Sense_ of Scripture, I +find, if what was noted before in the _Answer_, _p._ 82, 83, _&c._ 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 _Defence_ upon this +Doctrine, are both shallow and partial. I say _partial_, in perverting +the Sense, and separating such Things as manifestly depend upon one +another. Thus the Exceptor falls upon that Expression in the _Answer_, +_Def._ _p._ 202. _Let us remember that this contradicting Scripture, +here pretended, is only in natural Things_, where he should have added +the other Part of the Sentence, _and also observe how for the Exceptor +himself, in such Things, hath contradicted Scripture_. Here he makes an +odious Declamation, as if the Answerer had confess’d that he +_contradicted Scripture in natural Things_; whereas the Words are +contradicting Scripture, _here pretended_; 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 _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. p._ +206. He says, This is not to state the Case truly, for it is not, says +he, _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_: And _this the Theorist does_, he says, and the +_Exceptor does not_. 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 _Psal._ xix. where the Sun at his +rising is said to be as a _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_, p. 207. which he +answers with this vain Flourish: _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_, &c. If a Man +should ridicule at this rate, the Discourse of our Saviour concerning +_Lazarus_ in _Abraham_’s Bosom, and _Dives_ in Hell, with a great Gulph +betwixt them, yet talking audibly to one another; _Luk._ xvi. and that +_Lazarus_ should be sent so far, as from Heaven to Hell, only to _dip +the Tip of his Finger in Water_, and cool _Dives_’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. + +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; _Def._ p. 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 _stultum fingere +Lectorem_. You must suppose your Reader to have common Sense. But he +that accuses another of _Blasphemy_ 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, _quo ad hoc_, either had not, or would not exercise common Sense, +in a literal Way. + +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, _p. +215. not to leave the literal Sense, when the Subject Matter will bear +it, without Absurdity or Incongruity_. This he repeats in the next Page +thus. The Rule is, _when no kind of Absurdities or Incongruities accrue +to any Texts, from the literal Sense_. If this be _his_ 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 the Rule; but the +_Answerer_ supposed, that the Absurdity or Incongruity might arise from +the _Subject Matter_. 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 _Earth to be mov’d_, is as much +_Blasphemy_, and more contrary to Scripture, than to affirm it to have +been _dissolv’d_, as the Theorist hath done. + +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. + +_Your most humble Servant_, &c. + +FINIS. + + + + + REFLECTIONS UPON THE THEORY OF THE EARTH + + + REFLECTIONS UPON THE THEORY OF THE EARTH, + + Occasion’d by a + + _Late_ EXAMINATION _of it_. + + _In a_ LETTER _to a_ FRIEND. + + _LONDON:_ + + Printed for J. HOOKE, at the _Flower-de-Luce_ in + _Fleet-Street_. M.DCC.XXVI. + + + + + Advertisement of the Bookseller. + + +_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._ + + + REFLECTIONS, _&c._ + + +Sir, + + +I Receiv’d the Honour of your Letter, with the Book you was pleas’d to +send me, containing an Examination of _the Theory of the Earth:_ 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 _Theory_, 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 _Theory_ 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 _Theory_ stands. + +The Theorist takes but one single Postulatum, _viz._ That the _Earth +rose from a Chaos:_ This is not call’d into Question; and this being +granted, he lays down three Propositions consecutively. First, _That the +primitive or ante-diluvian Earth was of a different Form and +Construction from the present Earth_. Secondly, _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_. Thirdly, _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_: As also of the irregular Form of the +present Earth. + +These are the three Fundamental Propositions laid down in the fourth, +fifth and sixth Chapters of the _Theory_. And for a farther Proof and +Confirmation of them, especially of the last, another Proposition is +added (_Chap._ VII.) in these Words, _The present Form and Structure of +the 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._ This is offer’d as a Proof _à Posteriori_, 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. + +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 _Theory_. + +This being the State of the _Theory_, 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. + +His first Chapter is to shew, that the Deluge might be 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 _English Theory_. 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 _Theory_; 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. + +In his next Chapter about the _Chaos_, I was in hopes to have found +something more considerable, but (besides his long _excerpta_ out of the +_Theory_, 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, _p. 37, +38._ 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 _huge Lumps of solid Matter_, 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, _p. 38, 39._ though specifically +heavier than Oil, yet not to sink when cast upon it. And the Reason 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 _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_. 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. + +But he hath a second objection behind, _p._ 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. + +I have done with all that is argumentative in this Chapter: 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 _steady +Hand of Providence which keeps all Things in Weight and Measure, to be +the invisible Guide of all its Motions_, p. 45. And in concluding his +Discourse about the Formation of the Earth (_Chap._ V. _p._ 45.) the +Theorist says, _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_; 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[22]: 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 +_Chance_ or _Necessity_, or of any purely material or mechanical Causes; +as you may see at large in the two last Chapters of the _Theory_, _Book_ +II. So that what this Author hath said (rudely enough, according to his +Way) of _Mr. Wotton_, _Introd._ _p._ 15. that _he either understands no +Geometry, or else that he never read_ D.C. _his Principles_, 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, _Deus non deficit in necessariis, nec redundat in +superfluis_: 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. + +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 _Mosaick_ Chaos, if by _World_ 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. + +We come now to the third Chapter, concerning the _Mountains_ 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. + +To shew this, he supposes, _p._ 49, 51. that the Chaos had Mountains and +Rocks swimming in it, or, according to his Expression, _huge Lumps of +solid Matter_. 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, p. 48. _We +must conclude THEREFORE, that the Chaos was not so fluid a Mass, &c._ +This _therefore_ refers us to an antecedent Reason, which is this; he +says, _ibid._ to make the Chaos an entirely fluid Mass is hard to be +granted, _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_. Very good, what is +this to the _Theory_? Does the Theorist any where affirm or suppose that +there were 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. + +However, let’s consider how this new Idea of a Chaos is consistent with +the Laws of Nature: What made these _huge Lumps of solid Matter_, +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 (_p._ +42.) when he speaks of Stones and Minerals, he says, _’Tis certain that +these great heavy Bodies must have sunk to the Bottom, if they were left +to themselves_: 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. + +He seems to own and be sensible of this Inconvenience, (_p._ 50) and +thereupon finds an Expedient or Evasion which a lesser Wit would not +have thought on. He supposes, _p._ 51 that these _huge_ 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 _chymerical and +ridiculous_? 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. + +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, _p._ 50, 51. _Part of these Lumps or Masses standing out, or being +higher than the Fluid, would compose a Mountain_, as there are +_Mountains of Ice that float upon the Northern Seas_. 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 _Fluid_ it is he means, when he says, These Lumps or +Masses _standing out, or being higher than the Fluid_. 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, _viz._ That the _first ante diluvian Earth was +built over the Abyss_: 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. + +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. + +And indeed the Examiner seems to be sensible himself that he hath no +good Luck in assigning the _efficient Causes_ of Mountains from the +Chaos, and therefore he is willing to bear off from that Point, and to +lay the whole Stress upon their _final Causes_, without any regard to +their Origin, or how they came first into being. His Words are these, +_p._ 52. _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_, 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 +_Eng. Theor._) 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 _Theory_, otherwise it +would be no _Theory_, 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. + +After this Excursion about final Causes, he concludes, _p._ 54. _That it +is impossible to subsist or live without Rocks or Mountains_; +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 Rocks and Mountains. Who hath ever +observ’d Mountains and Rocks in _Jupiter_, or in the Remains of +_Saturn_? 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? + + _Urbem, quam dicunt Romam, Melibœe, putavi + Stultus ego, huic nostræ similem._ + +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, _Suum cuique pulchrum_, 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, _multiformem sapientiam +Dei_, rather than to the Measures of our own Experience and +Understanding. We may remember how an[23] Heathen hath upbraided and +derided that Narrowness of Spirit, _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._ 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. _An quicquam tam puerile dici potest_, says the same +Author, _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 mention such Instances to shew, that ’tis Rashness or Folly, to +confine the Varieties of Providence and Nature, to the narrow Compass of +what we have seen, or of what falls under our Imagination. This is a +more _strange and assuming Boldness_, as he terms it, _p._ 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. + +But to shew farther and more particularly the Necessity of Mountains, +the Examiner says, _p._ 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 _water the whole Face of the Earth_, _Gen._ ii. 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, _Theor._ _Book_ II. _c._ 5.) it will be hard to prove +that there were then any watery Clouds in the habitable Parts of the +Earth. And our best[24] 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 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. + +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? +_Jupiter_ is known to have a perpetual Equinox, and his Axis parallel to +the Axis of the Ecliptick; and _Mars_ 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? _Jupiter_ 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, _p._ 66. That _this cannot well +agree with the infinite Wisdom of its Maker_; 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.—_Ad pauca respiciens, facile pronuncias_, was +_Aristotle_’s Observation of old, and it holds in all Ages. + +This Examiner, _p._ 76. censures the Theorist very rudely, for making +use of _physical Causes_, and not arguing from _final Causes_, which, he +says, _are the true Principles of natural Philosophy_. 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 +_physical Causes_, 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 _final Causes_ +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 _final Causes_. There are some Men that mightily cry out against +_Reason_, yet none more fond of it than they are, when they can get it +on their Side: So some Men inveigh against _physical Causes_, 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 _final +Causes_. This Author says, _p._ 63. God always _chuses such +Constitutions and Positions of Things, as bring with them the greatest +Good and Utility to the Universe_. Very true, to the _Universe_? 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 _well agree with the infinite Wisdom and +Power of God_. + +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 St. _Peter_ opposes and confutes in his +_second Epistle_, Chap. 3. I mean the Doctrine of those _Scoffers_, as +he calls them, who said, _All Things_, the Heavens and the Earth, _have +remained in the same State they are in now, from the Beginning_, or from +the Creation, and are to continue so. In Confutation of this Opinion, +St. _Peter_ 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 +_new Heaven_; and a _new Earth_: 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 +(_Theor. Lat._ _l._ 1. _c._ 1 & 2. _Review_, p. 160. _&c._ _Archæol._ +_l._ 2. _c._ 3, 5, 6.) And if they will not consider the Arguments +propos’d there, ’twould be in vain to repeat them here. + +These Things premis’d, let’s consider what Inconveniencies are alledged, +or what Arguments against that Equality 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 _Theory_: If the Heat was equal and +moderate in the temperate and habitable Climates, who would desire the +extreme Heats of Summer? But he says, _p._ 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 _Jupiter_, 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. + +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 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. + +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. + +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 _Leucippus_, +_Anaxagoras_, _Democritus_, _Empedocles_, _Plato_ and _Diogenes_. 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 _Plato_ ἀναρμοσία or ἀνωμαλία, a Disharmony or +Disconcerting of the Motions of the Heavens, which 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 _Saturn_, or +when _Jupiter_ 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 _Plato_ carries the Tradition: Now, the Poets tell us expressly that +there was a _perpetual Spring_, or a perpetual Equinox in the Time of +_Saturn_, and that the Inequality of the Year, or the Diversity of +Seasons was first introduc’d by _Jupiter_. 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 _Jews_ and _Christians_ +say the same Thing, but in another Manner: They do not speak of the +Golden Age, nor of the Reign of _Saturn_ or _Jupiter_, but of the State +of Paradise, or _Gan-Eden_; and concerning that, they say the same +Things, which the Heathen Authors say, in different Words. The _Jews_ +make a perpetual Equinox in Paradise, the _Christians_ 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 _Theory_, or _Archæologia_. + +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. _Baptista Mantuanus_, +speaking of the Longevity of the Ante-Diluvians, says, _Erant illis, ut +Astronomia & Experimento constat, Cœli propitiores; volunt namque +Astronomi_, _&c._ 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. _Petrus Aponensis_, who liv’d above an Age before _Mantuan_, +give us much what the same Account: For making an Answer to this +Question, _utrum natura humania sit debilitata ab eo quod antiquitus, +necne?_ He says, _Cum capita Zodiaci mobilis & immobilis ordinati & +directè concurrebant, tunc virtus perfectiori modò 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 give it in his own Words as they are in his +_Conciliator. Differ. 9._ + +_Georgius Pictorius_, 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: _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._ 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 _Lectiones succisivæ, Dial. +prim._ which Book I have not yet had an Opportunity to see. I believe it +is in his _Opera Philologica_, printed in _Octavo_ at _Basil_. + +But since the first writing of the Theory, there have been _Æthiopick_ +Antiquities produc’d from an Abyssine Philosopher, and transmitted to us +by _Francisco Patricio_ in his Dialogues. If that Account he gives of +the _Æthiopian Archæologia_ 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 _English +Theory_, p. 189. The Story indeed is surprizing, which way soever you +take it, whether it was the Invention of that Abyssine Philosopher, or a +real Tradition deriv’d from the _Æthiopian_ Gymnosophists. However that +be, there are otherwise such conspicuous Footsteps in philosophick +History, and in what may be call’d Ecclesiastick, amongst the _Jews_ and +_Christians_, 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. + +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, _p. 83._ notwithstanding any Uniformity and +Equilibration of that Earth, pretends it would be indifferent to any +Position, or _retain any Position given, as a Sphere will do, put in a +Fluid_. 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. + +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; _Aristarchus Samius_ gives another, and a _Comet_ by +some is made the occasion of it: The Theorist thinks that the +Dissolution 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; _Eng. Theor._ _p. 267._ 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 +_situs rectus_, is another Expression which he finds fault with; though +every one sees that a _right Situation_ in such Places, is opposed to an +_oblique_, or inclined Position to the Axis of the Sun or Ecliptick, and +had been called _parallel_ in several other Places; and which he +himself, _p. 71._ 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 _right_) 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 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. + +This Author would square and conform all the Planets to the Model of the +present Earth: Whereas there is _Diversity of Administrations_ 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 _Moon_ a Day lasts fourteen or fifteen of our Days, and their +Nights are proportionably longer than our Nights. In _Jupiter_, the Days +are but of five Hours, and so the Nights; that Planet being turned in +ten Hours about his Axis. In _Mercury_ we know little what the Seasons +or Days are, but its Year must be much shorter than ours; as also is +that of _Venus_; and their Heat from the Sun, must be much greater. +_Jupiter_ and _Saturn_ are at vast Distances from the Sun, and must +proportionably have less Heat; and _Saturn_ 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 _infinite Wisdom of their Maker_, as this Examiner, _p. 66._ +pretends to do. + +But to return to his Objections: This he suggests, _ibid._ 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, +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 _Jupiter_ as well as against the +ante-diluvian Earth. And this minds me of his Objection taken from +_Saturn_ and _Jupiter_, 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, _p. 76._ _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._ First, as +to _Saturn_, 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, _English_ and _Latin_[25]. +Then as to the Position of _Jupiter_, I know not whence he has this +_certain_ Observation, that its Axis is oblique to the Plane of its +Orbit: For[26] _Hugenius_ 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. + +Farthermore, he intimates, (_p. 94._) that the Theorist hath no Mind to +the Notion of _Attraction_; I believe so too, nor in Philosophy to any +other Notion that is unconceivable. He must tell us how this +_Attraction_ differs from an _occult Quality_, 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. + +After all, to conclude this Chapter, the one grand Question with the +Theorist (whatsoever there may be with other Authors) is this, _whether_ +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. + +Having insisted more largely upon these four first Chapters, 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. + +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 _Theory_ 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 _Theory_, the Question is only this, +_Whether_ 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. + +First he says, _p. 87._ _According to the Theorist’s Own Hypothesis, +there could be no Rivers for a long Time after the Formation of the +Earth_. 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, (_p. 86._) 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. + +Then he says, _p. 88._ 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 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. + +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, _p. 94, 95._ that Mountains +_make way for the Motion and Dilatation of the Vapours_; 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 _stop_ and _compress them_, as the Words are +cited, even by the Examiner a little before, _p. 86._ + +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, _p. 97._ they would all move Westward, or from East to +West; _there being a continual Wind blowing from the East to West, +according to the Motion of the Sun_. 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, _Where they would be condens’d_, 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. + +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, _p. +148._ 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, 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. + +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. + +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 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 _Disruption of +the Abyss_, and that Disruption universal as the Deluge was; which +answers sufficiently the Design of the _Theory_. 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, _Archæol. l. 2. c. 4._ besides other Places. + +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 _Po_, 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 _Po_ casts so much +Water into the Sea, the rest will cast so much more, and in Conclusion +so much as would empty the Abyss. + +You will easily believe, _Sir_, 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 _great Deep_, 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, _p. 158._ +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. + +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 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. + +Now, this being the State of the Deluge, according to the Theorist, what +this Author says in the next Paragraph (_p. 167._) 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. + +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, (_p. 151._) 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, _p. 66, 69_, _&c._ 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. + +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 _Latin_ and _English_ Theory, p. 52, 56. + +I had forgot to tell him, that he ought not to suppose, as he seems to +do, when he is emptying the Abyss, (_p. 165._) 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. + + + CHAP. VI. + _Concerning the Figure of the Earth._ + + +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, _what the Figure of the Earth is_. 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 _Theory_ 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. + +’Tis easy indeed by Observation to determine, that the Earth is a convex +Body, not plain, as the _Epicureans_ 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. + +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. _Eisensmidius_, 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 _prodigious Stupidity, and Crackpot_, _p. 140_, and +one that did _not understand the first six Elements of Euclid, or indeed +those of common Sense, p. 143._ 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 _Milliet Deschales_, in his _general Principles of Geography_, _Fr. +l. 1. propos. 29._ 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 _Deschales_ in his +_Latin_ 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,[27] _Si figura terræ esset ovalis, plura milliaria decurrenúa +essent versus Æquinoctialem ad inveniendum in elevatione poli mutationem +unius gradûs quàm versus polos._ And he gives this Reason, _Quià ovalis +figura prope vertices minorem sphæram imitatur: versus Æquinoctialem +autem in majorem sphæram degenerat._ And again, having taken Notice of +the various Computations of a Degree upon the Earth, he subjoins[28], +_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._ 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. + +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, 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. + + _SIR_, + + [Illustration: A Circle, with various Points marked.] + + 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 _Kensington_. 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 _BDCF._ represent the + Earth, draw the Line _gp._ which may be a Tangent to the Ellipsis, + and likewise meeting with the Axis _BC_, and its Transverse _FD_ + (after they are produc’d) make the Triangle _gAp_ an Isosceles, and + consequently the Angles at the Base _Agp_, _Apg_ each 45 Degrees. I + say _HC_ will measure the 45 Degrees of Latitude near the Pole, and + _DH_ (which by Inspection without farther Demonstration is evidently + bigger) those near the Equator. (I ought to have premis’d that _B_ + and _C_ represent the Poles.) It is plain the Inhabitants at _H_ + will be in the Latitude of 45 Degrees, by reason their horizontal + Plane _gp_ is by Construction 45 Degrees distant to the Horizon of + the Inhabitants under the Line at _D_, which lies parallel to the + Axis _BC_. + + If the Earth be a broad Spheroid, _D_ and _F_ 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 _London_, and remain, + + _Sir, Your most Humble Servant._ + +The Examiner would do well to consider this, lest all the reproachful +Characters he casts upon _Eisensmidius_, 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 _Eisensmidius_, 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 +_Eisensmidius_ 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. + +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. _Kepler_[29] in an Observation of a Lunar total +Eclipse, not finding the Shade of the Earth perfectly round, but rather +oblong, _ut ejus dimetiens à Zona Torrida consurgentis sit minor +dimetiente ejus à Polis Terræ surgentis_, suspects that the Figure of +the Earth was so too. And that we must conclude it to be so from this +Observation, if there was not some Obliquity in the Rays of the Sun, +whereof he shews no Cause or Occasion. _Si retinenda esset, inquit, +rectitudo radiorum, Globus ipse Terræ fiet oviformis, diametro per Polos +longiore._ And a like Observation to this he cites from _Tycho Brahé_, +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 M. _Deschales_ from concluding (upon another Observation) the +Figure of the Earth to be oval. + +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 _Nova Zembla_, +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. + +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 _Hugens_[30] +thinks may be prov’d by Experiments made about the different Vibrations +of _Pendulums_ in different Latitudes of the Earth. ’Tis found, he says, +by Experience that a _Pendulum_ 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 _Caiene_ in _America_ +(which is four or five Degrees from the Equator) compar’d with another +made at _Paris_. 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. + +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 _Hugens_ seems to be +doubtful himself: He does not vouch it from his own Experience, but he +takes it from the Report of Monsieur _Richer_; whose Person or Character +I do not know, nor whether his Relation be extant in Print. However, +Monsieur _Hugens_ speaks dubiously of the Experiment, as such an one +whereof we ought to expect farther Confirmation. For he says[31], _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.[32] We must expect to be +more justly inform’d of these different Lengths of Pendules, as well +under the Line as in other Climates._ 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 upon Gravity, as _Springs_, 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. + +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 +_Rivers_, how swift and rapid, upon this Hypothesis, must the _Rivers_ +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 _Amazons_, in Southern _America_, 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 _America_, _Rio +Negro_ 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 _Nile_ in _Africa_ crosses the Line, and hath a long +Course on this side of it. _Rivers_ 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 _Rivers_, 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 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. + +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. + +[Illustration: A: The Earth, covered with Water.] + +[Illustration: B: The Earth, as it is now.] + +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, _how_ 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 +_Terra firma_ rais’d, or how could it be rais’d by that or any such +Cause? + +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. + +Monsieur _Hugens_[33] 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. I say, _over all +the Face of the Waters_: 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? + +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. + +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 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. + +Now this being admitted, you have confirm’d the main Point of the +_Theory_: 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[34] 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. + +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, +_p. 103, 104_, _&c._ 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. + +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, _p. 107._ that +the Theorist hath made such a Ratiocination as this. _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._ 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[35], that Bodies, by reason of the Earth’s Motion did, +_conari à centro sur motûs recederè_: These Words this Translator +renders, _endeavour to recede from the Axis of their Motion_; and by +changing the Word _Center_ into _Axis_ (whether carelesly or wilfully I +know not) of plain Sense he hath made Nonsense; and then makes this +Conclusion, _p. 108._ (which follows indeed from his own Words, but not +from those of the Theorist) _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_. + +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. + +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 (_p. +110. l. 24._) _A centrifugal Force, is that Force by which a Body is +drawn towards the Center_: This is a strange Signification of that Word. +And in the next Page (_p. 111. l. 22._) he says, by this centrifugal +Force, Bodies _endeavour to recede from the Center of their Motion_; +which is true, but contrary to what he said just before. I think ’tis +Gravity, not centrifugal Force, that brings Bodies towards the Center. + +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. + +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 _Theory_, 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, +_Newt. Philos. Nat. Princ. Math. l. 3. prop. 18, 19, 20._ _Hugens +Discour. de la cause de la Pesanteur, p._ 147, 148, _&c._ And this +_French_ 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. + +At last, for a farther Confirmation of the broad spheroidical Figure of +the Earth, he adds an Observation from the Planet _Jupiter_, which is +found to be of such a Figure. And _therefore_, he says, _p. 137, 138._ +_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_. 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 _Jupiter_ hath so. This is the same Fault which he hath +so often committed, of measuring all the Works of God by one or two. If +a Man was transported into the Moon, the nearest Planet; or into +_Mercury_ that is so near the Sun, or into _Saturn_, (or any of his +_Satellites_) 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. + +Now comes in his rude Censure of Dr. _Eisensmidius_, both for his +Mathematicks and bad Logick, or want of _common Sense_; but to this we +have spoken before. He also, in the same Paragraph, _p. 142._ 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, _p. 101, 103._ 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. + +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, _p. 31._ that to be _a much easier and shorter Way of +giving an account of the Deluge_, 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 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 _Moses_ and St. _Peter_ 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 [36]Philosophers and others to that purpose. + +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; 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. + +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 _centrifugal_ 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 +_Mosaical_ Abyss, or _Tehom Rabbah_, 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. + +I know, _Sir_, you will also take Notice of his hard Words and coarse +Language, as, _that’s false, that’s absurd, that’s ridiculous_. 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, + +_SIR_, + +_Your most humble Servant_, + +_FINIS_. + +Footnote 22: + + _Engl. Theor._ _Chap._ VIII. p. 112, _&c._ + +Footnote 23: + + _Cic. de Nat. Dict. l. 1._ + +Footnote 24: + + _Galil. Syst. Cos._ _p._ 133. _Hugen. Cosmetô._ _c._ 2. _p._ 115. + +Footnote 25: + + _Engl. p. 230, &c. Lat. p. 107._ + +Footnote 26: + + _Cosmoth. p. 135._ + +Footnote 27: + + _l. s. Prop. 4._ + +Footnote 28: + + _Ibid._ Prop. 56. + +Footnote 29: + + _Ephames. par. 2. ad An. 1624._ + +Footnote 30: + + P. 145. + +Footnote 31: + + _Disc. de la Pesant. p. 149._ + +Footnote 32: + + _Ibid. p. 165._ + +Footnote 33: + + _M. Hugens de la Pesant, p. 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._ + +Footnote 34: + + _Lat. Theor. lib. 2. p. 185._ + +Footnote 35: + + _Theor. l. 2. 5. p. 186._ + +Footnote 36: + + _Plat. Cratyl. m. p. 425. Ἐπειάν τι ἀπορῶσιν, ἐτὶ τάς μηχανὰς + καταθεύγουσι, θεοῦς αἴροντεσ. Cum rei alicujus engusios, ad machines + consugiunt & D inducunt._ This is also remark’d and render’d in other + Words by _Tully_ in _Nat. Dor. l. 1._ Cum _explicare argumenti exitum + non pet, confugitis ad Deum_. St. _Austin_ also speaking about the + supercelestial Waters, hath noted this Method, and reprov’d it, in + these Words, _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._ You see Discretion and + Moderation is to be used in these and such like Matters. + + + + + ● Transcriber’s Notes: + ○ Text that was in italics is enclosed by underscores (_italics_). + ○ Footnotes have been moved to follow the sections in which they are + referenced. + + + +*** END OF THE PROJECT GUTENBERG EBOOK 76101 *** |