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.