The Book of Jubilees

Sacred Theory of the Earth: Chapter 4

THE SACRED THEORY OF THE EARTH

by Thomas Burnet

A REVIEW OF THE THEORY OF THE EARTH And of its evicenceS: ESPECIALLY IN REFERENCE TO SCRIPTURE

LONDON,

Printed by R. Norton, for Walter Kettilby, at the Bihop's-Head in St. Paul's Church-Yard. [1690]

Chapter IV

THE later Part consists of the Conflagration of the World, and the New Heavensand New Earth. And seeing there is no dispute concerning the former of these two, our task will now lie in a little compass. Being onely this, To Evidence that there will be New Heavens, and a New Earth, after the Conflagration. This, to my mind, is sufficiently done already, in the first, second and third Chapters of the 4th. Book, both from Scripture and Antiquity, whether Sacred or prophane: and therefore, at present, we will onely make a short and easie review of Scripture-Testimonies, with design chiefly to obviate and disappoint the evasions of such, as would beat down solid Texts into thin Metaphors and Allegories.

The Testimonies of Scripture concerning the Renovation of the World, are either express, or implicit. Those I call express, that mention the New Heavens and New Earth: And those implicit, that signifie the same thing, but not in express terms. So when our Saviour speaks of a Palingenesia, or Regeneration, (Matt. 19. 28, 29.) Or St. Peterof an Apocatastasisor Restitution, (Act. 3. 21.) These being words used by all Authors, prophane or Ecclesiastical, for the Renovation of the World, ought, in reason, to be interpreted in the same sence in the holy Writings. And in like manner, when St. Paulspeaks of his Future Earth, or an habitable World to come, Hebr. 2. 5.1 or of a Redemptionor melioration of the present state of nature, Rom. 8. 21, 22. These lead us again, in other terms, to the same Renovationof the World. But there are also some places of Scripture, that set the New Heavensand New Earthin such a full and open view, that we must shut our eyes not to see them. St. Johnsays, he saw them, and observed the form of the New Earth, Apoc. 21. 1. The Seer Isaiahspoke of them in express words, many hundred years before. And St. Petermarks the time when they are to be introduced, namely after the Conflagration, or after the Dissolution of the present Heavens and Earth: 2 Pet. 3. 12, 13.

These later Texts of Scripture, being so express, there is but one way left to elude the force of them; and that is, by turning the Renovation of the Worldinto an Allegory: and making the New Heavens and New Earth to be Allegorical Heavens and Earth, not real and material, as ours are. This is a bold attempt of some modern Authors, who chuse rather to strain the Word of God, than their own notions. There are Allegories, no doubt, in Scripture, but we are not to allegorize Scripture without some warrant: either from an Apostolical interpretation, or from the necessity of the matter: and I do not know how they can pretend to either of these, in this case. However, that they may have all fair play, we will lay aside, at present, all the other Texts of Scripture, and confine our selves wholly to St. Peter's words: to see and examine whether they are, or can be turned into an Allegory, according to the best rules of interpretation.

St. Peter's words are these: Seeing then all these things shall be dissolved, what manner of persons ought ye to be, in holy conversation and godliness? Looking for, and hasting the coming of the Day of God: wherein the Heavens being on fire shall be dissolved, and the Elements shall melt with fervent heat. NEVERTHELESS, we, according to his promise, look for New Heavens and a New Earth, wherein Righteousness shall dwell. The Question is concerning this last Verse, Whether the New Heavens and Earthhere promised, are to be real and material Heavens and Earth, or onely figurative and allegorical. The words, you see, are clear: And the general rule of interpretation is this, Thatwe are not to recede from the letter, or the literal sence, unless there be a necessity from the subject matter; such a necessity, as makes a literal interpretation absurd. But where is that necessity in this Case? Cannot God make new Heavens and a new Earth, as easily as he made the Old ones? Is his strength decayed since that time, or is Matter grown more disobedient? Nay, does not Nature offer her self voluntarily to raise a new World from the second Chaos, as well as from the first: and, under the conduct of Providence, to make it as convenient an habitation as the Primæval Earth? Therefore no necessity can be pretended of leaving the literal sence, upon an incapacity of the subject matter.

The second rule to determine an Interpretation to be Literal or Allegorical, is, the use of the same words or phrase in the Context, and the signification of them there. Let's then examine our case according to this rule. St. Peterhad used the same phrase of Heavens and Earthtwice before in the same Chapter. The old Heavens and Earth, ver. 5. The present Heavens and Earth, ver. 7. and now he uses it again, ver. 13. The new Heavens and Earth. Have we not then reason to suppose, that he takes it here in the same sence, that he had done twice before, for real and material Heavens and Earth? There is no mark set of a new signification, nor why we should alter the sence of the words. That he used them always before for the material Heavens and Earth, I think none will question: and therefore, unless they can give us a sufficient reason, why we should change the signification of the words, we are bound, by this second rule also, to understand them in a literal sence.

Lastly, The very form of the words, and the manner of their dependance upon the Context, leads us to a literal sence, and to material Heavens and Earth. NEVERTHELESS, says the Apostle, we expect new Heavens, &c. Why Nevertheless!that is, notwithstanding the dissolution of the present Heavens and Earth. The Apostle foresaw, what he had said, might raise a doubt in their minds, whether all things would not be at an end: Nothing more of Heavens and Earth, or of any habitable World, after the Conflagration; and to obviate this, he tells them, Notwithstandingthat wonderful desolation that I have described, we do, according to God's promises, expect new Heavens and a new Earth, to be an Habitation for the Righteous.

You see then the New Heavens and New Earth, which the Apostle speaks of, are substituted in the place of those that were destroyed at the Conflagration; and would you substitute Allegorical Heavens and Earth in the place of Material? A shadow for a substance? What an Equivocation would it be in the Apostle, when the doubt was about the material Heavens and Earth, to make an answer about Allegorical. Lastly, the timeing of the thing determines the sence. When shall this new World appear? after the Conflagration, the Apostle says: Therefore it cannot be understood of any moral renovation, to be made at, or in the times of the Gospel, as these Allegorists pretend. We must therefore, upon all accounts, conclude, that the Apostle intended a literal sence: real and material Heavens, to succeed these after the Conflagration: which was the thing to be Evidenced. And I know not what Bars the Spirit of God can set, to keep us within the Compass of a Literal sence, if these be not sufficient.

Thus much for the Explication of St. Peter's Doctrine, concerning the new Heavens and new Earth: which secures the second Part of our Theory. For the Theory stands upon two Pillars, or two pedestals, The Ante-diluvian Earth and the Future Earth: or, in St. Peter's phrase, The Old Heavens and Earth, and the New Heavens and Earth: And it cannot be shaken, so long as these two continue firm and immoveable. We might now put an end to this Review, but it may be expected possibly that we should say something concerning the Millennium: which we have, contrary to the general Sentiment of the modern Millenaries, placed in the FutureEarth. Our opinion hath this advantage above others, that, all fanatical pretensions to power and empire in this World, are, by these means, blown away, as chaff before the wind. Princes need not fear to be dethroned, to make way to the Saints: nor Governments unhinged, that They may rule the World with a rod of Iron. These are the effects of a wild Enthusiasm; seeing the very state which they aim at, is not to be upon this Earth.

But that our sence may not be mistaken or misapprehended in this particular, as if we thought the Christian Church would never, upon this Earth, be in a better and happier posture than it is in at present: We must distinguish betwixt a meliorationof the World, if you will allow that word: and a millennium. We do not deny a reformation and imEvidencement of the Church, both as to Peace, Purity, and Piety. That knowledge may increase, mens minds be enlarged, and Christian Religion better understood: That the power of Antichrist shall be diminished, persecution cease, and a greater union and harmony established amongst the Reformed. All this may be, and I hope will be, ere long. But the Apocalyptical Millennium, or the New Jerusalem, is still another matter. It differs not in degree only from the present state, but is a new order of things: both in the Moral World and in the Natural; and that cannot be till we come into the New Heavensand New Earth. Suppose what Reformation you can in this World, there will still remain many things inconsistent with the true Millennial state. Antichrist, tho’ weakned, will not be finally destroyed till the coming of our Saviour, nor Satan bound. And there will be always poverty, wars, diseases, knaves and hypocrites, in this World: which are not consistent with the New Jerusalem, as St. Johndescribes it. Apoc. 21. 2, 3, 4, &c.

You see now what our notion is of the Millennium, as we deny this Earth to be the Seat of it. ’Tis the state that succeeds the first Resurrection, when Satan is lockt up in the bottomless pit. The state when the Martyrs are to return into Life, and wherein they are to have the first lot and chief share. A state which is to last a thousand years. And Blessed and Holy is he, that hath a part in it: on such the second death hath no power, but they shall be Priests of God and Christ, and shall reign with him a thousand years. If you would see more particular reasons of our judgment in this case, why such a Millennium is not to be expected in this World: they are set down in the 8thChap. of the 4thBook, and we do not think it necessary that they should be here repeated.

As to that dissertation that follows the Millennium, and reaches to the Consummation of all things, seeing it is but problematical, we leave it to stand or fall by the evidence already given. And should be very glad to see the conjectures of others, more learned, in Speculations so abstruse and remote from common knowledge. They cannot surely be thought unworthy or unfit for our Meditations, seeing they are suggested to us by Scripture it self. And to what end were they proposed to us there, if it was not intended that they should be understood, sooner or later?

I have done with this Review: and shall only add one or two reflections upon the whole discourse, and so conclude. You have seen the state of the Theory of the Earth, as to the Matter, Form, and evicencesof it: both Natural and Sacred. If any one will substitute a better in its place, I shall think my self more obliged to him, than if he had shewed me the Quadrature of the Circle. But it is not enough to pick quarrels here and there: that may be done by any writing, especially when it is of so great extent and comprehension. They must build up, as well as pull down; and give us another Theory instead of this, fitted to the same natural History of the Earth, according as it is set down in Scripture: and then let the World take their choice. He that cuts down a Tree, is bound in reason to plant two, because there is an hazard in their growth and thriving.

Then as to those that are such rigorous Scripturists, as to require plainly demonstrative and irresistible Texts for every thing they entertain or believe; They would do well to reflect and consider, whether, for every article in the three Creeds (which have no support from natural reason) they can bring such Texts of Scripture, as they require of others: or a fairer and juster evidence, all things considered, than we have done for the substance of this Theory. We have not indeed said all that might be said, as to Antiquity: that making no part in this Review, and being capable still of great additions. But as to Scripture and Reason I have no more to add. Those that are not satisfied with the evicences already produced upon these two heads, are under a fate, good or bad, which is not in my power to overcome.

Footnotes

409:1 εκουμνη μέλλουτα.

September 25, 2011
0
Published in The Sacred theory of the Earth
Written by LC Geerts

Sacred Theory of the Earth: Chapter 3

THE SACRED THEORY OF THE EARTH

by Thomas Burnet

A REVIEW OF THE THEORY OF THE EARTH And of its evicenceS: ESPECIALLY IN REFERENCE TO SCRIPTURE

LONDON,

Printed by R. Norton, for Walter Kettilby, at the Bihop's-Head in St. Paul's Church-Yard. [1690]

Chapter III

SO much for the form of the Ante-diluvian Earth and Abyss; which as they aptly correspond to one another, so you see, our Theory answers and is adjusted to both; and, I think, so fitly, that we have no reason hitherto to be displeased with the success we have had in the examination of it, according to Scripture. We have dispatched the two main points in question, first, to Evidence a diversity in general betwixt the two natural Worlds, or betwixt the Heavens and the Earth before and after the Flood. Secondly, to Evidence wherein this diversity consisted; or that the particular form of the Ante-diluvian Heavens and Earth was such according to Scripture, as we have described it in the Theory. You’l say, then the work is done, what needs more, all the rest follows of course; for if the Ante-diluvian Earth had such a form as we have proposed and Evidenced it to have had, there could be no Deluge in it but by a dissolution of its parts and exteriour frame: And a Deluge so made, would not be in the nature of a standing Pool, but of a violent agitation and commotion of the waters. This is true; These parts of the Theory are so cemented, that you must grant all, if you grant any. However we will try if even these two particulars also may be Evidenced out of Scripture; That is, if there be any marks or memorandums left there by the Spirit of God, of such a fraction or dissolution of the Earth at the Deluge. And also such characters of the Deluge it self, as show it to have been by a fluctuation and impetuous commotion of the waters.

To proceed then; That there was a Fraction or Dissolution of the Earth at the Deluge, the history of it by Mosesgives us the first account, seeing he tells us, as the principal cause of the Flood, that the Fountains of the Great Abysswere clovenor burst asunder; and upon this disruption the waters gushed out from the bowels of the Earth, as from the widened mouths of so many Fountains. I do not take Fountainsthere to signifie any more than Sources or Stores of Water; noting also this manner of their eruption from below, or out of the ground, as Fountains do. Accordingly in the Evidencerbs, (chap. 3. 20.)1 ’tis onely said, the Abysses were broken open. I do not doubt but this refers to the Deluge, as Bede, and others understand it; the very word being used here, both in the Hebrewand Septuagint, the expressed the disruption of the Abyss at the Deluge.

And this breaking up of the Earth at that time, is elegantly exprest in Job, by the bursting of the Womb of Nature, when the Sea was first brought to light; when after many pangs and throes and dilacerations of her body, Nature was delivered of a burthen which she had born in her Womb Sixteen Hundred Years.

These three places I take to be memorials and evicences of the disruption of the Earth, or of the Abyss, at the universal Deluge. And to these we may add more out of the Prophets, Job, and the Psalms, by way of allusion (commonly) to the state of Nature at that time. The Prophet Isaiahin describing the future destruction of the World, chap. 24. 18, 19. seems plainly to allude and have respect to the past destruction of it at the Deluge; as appears by that leading expression, the windows from on high are open, ;אֲ;רֻבות סִמָּרוֹס נִפְתָה, θυρίδες κ το ορανο νεχθησαν taken manifestly from Gen. 7. 11. Then see how the description goes on, the windows from on high are open, and the foundations of the Earth do shake. The Earth is utterly broken down, the Earth is quite dissolved, the Earth is exceedingly moved. Here are Concussions, and Fractions, and Dissolutions, as there were in the Mundane Earthquake and Deluge; which we had exprest before only by breaking open the Abyss. By the Foundations of the Earth here and elsewhere, I perceive many understand the Centre; so by movingor shakingthe foundations, or putting them out of course, must be understood a displacing of the Centre; which was really done at the Deluge, as we have shewn in its proper place. If we therefore remember that there was both a dislocation, as I may so say; and a fraction in the body of the Earth, by that great fall; a dislocation as to the centre, and a fraction as to the surface and exterior region, it will truly answer to all those expressions in the Prophet, that seem so strange and extraordinary. ’Tis true, this place of the Prophet respects also and foretells the future destruction of the World; but that being by Fire, when the Elements shall melt with fervent heat, and the Earth with the works therein shall be burnt up, these expressions of fractions and concussions, seem to be taken originally from the manner of the World's first destruction, and to be transferred, by way of application, to represent and signifie the second destruction of it, though, it may be, not with the same exactness and propriety.

There are several other places that refer to the dissolution and subversion of the Earth at the Deluge: Amos9. 5, 6. The Lord of Hosts is he that toucheth the Earth, and it shall melt, or be dissolv'd. . . . . and it shall rise up wholly like a Flood, and shall be drowned as by the Flood of Ægypt. By this and by the next Versethe Prophet seems to allude to the Deluge, and to the dissolution of the Earth that was then. This in Jobseems to be called breaking down the Earth, and overturning the Earth, Chap. 12. 14, 15. Behold he breaketh down and it cannot be built again, He shutteth upon man, and there can be no opening. Behold, he withholdeth the waters, and they dry up; also he sendeth them out, and they overturn the Earth:Which place you may see paraphrased, Theor. Book1. pp. 91, 92. We have already cited, and shall hereafter cite, other places out of Job; And as that Ancient Author (who is thought to have lived before the Judaical Oeconomy, and nearer to Noahthan Moses) seems to have had the Præcepta Noachidarum, so also he seems to have had the Dogmata Noachidarum; which were delivered by Noahto his Children and Posterity, concerning the mysteries of natural Providence, the origine and fate of the World, the Deluge and Ante-diluvian state, &c. and accordingly we find many strictures of these doctrines in the Book of Job. Lastly, in the Psalms there are Texts that mention the shaking of the Earth, and the foundationsof the World, in reference to the Flood, if we judge aright; whereof we will speak under the next Head, concerningthe raging of the Waters in the Deluge.

These places of Scripture may be noted, as left us to be remembrancers of that general ruine and disruption of the Earth at the time of the Deluge. But I know it will be said of them, that they are not strict evicences, but allusions onely. Be it so; yet what is the ground of those allusions? something must be alluded to, and something that hath past in nature, and that is recorded in Sacred History; And what is that, unless it be the universal Deluge, and that change and disturbance that was then in all nature. If others say, that these and such like places are to be understood morally and allegorically, I do not envy them their interpretation; but when nature and reason will bear a literal sence, the rule is, that we should not recede from the letter. But I leave these things to every one's thoughts; which the more calm they are, and the more impartial, the more easily they will feel the impressions of truth. In the mean time, I proceed to the last particular mentioned, The form of the Deluge it self.

This we suppose to have been not in the way of a standing Pool, the Waters making an equal Surface, and an equal heighth every where; but that the extreme heighth of the Waters was made by the extreme agitation of them; caused by the weight and force of great Masses or Regions of Earth falling at once into the Abyss; by which means, as the waters in some places were prest out, and thrown at an excessive height into the air, so they would also in certain places gape, and lay bare even the bottom of the Abyss; which would look as an open Grave ready to swallow up the Earth, and all it bore. Whilst the Ark, in the mean time, falling and rising by these gulphs and precipices, sometimes above water, and sometimes under, was a true Type of the state of the Church in this World; And to this time and state David alludes in the name of the Church, Psal. 42. 7. Abyss calls unto Abyss at the noise of thy Cataracts or Water-spouts; All thy waves and billows have gone over me. And again, Psal. 46. 2, 3. in the name of the Church. Therefore will not we fear, tho’ the Earth be removed, and tho’ the mountains be carried into the midst of the Seas. The waters thereof roar and are troubled, the mountains shake with the swelling thereof.

But there is no description more remarkable or more eloquent, than of that Scene of things represented, Psal. 18. 7, 8, 9, &c. which still alludes, in my opinion, to the Deluge-scene, and in the name of the Church. We will set down the words at large.

Ver. 6. In my distress I called upon the Lord, and cried unto my God; He heard my voice out of his Temple, and my cry came before him into his ears.

7. Then the Earth shook and trembled, the foundations also of the hills moved and were shaken, because he was wroth.

8. There went up a smoke from his nostrils, and fire out of his mouth devoured; Coals were kindled by it.

9. He bowed the Heavens also and came down, and darkness was under his feet.

10. And he rode upon a Cherub and did flie, he did flie upon the wings of the wind.

11. He made darkness his secret place; his pavilion round about him was dark waters and thick clouds of the skie.

12. At the brightness before him the thick clouds passed, hail and coals of fire.

13. The Lord also thundered in the Heavens, and the Highest gave his voice, hail and coals of fire.

14. Yea, he sent out his arrows, and scattered them: and he shot out lightnings and discomfited them.

15. Then the Chanels of waters were seen, and the foundations of the World were discovered; at thy rebuke, O Lord, at the blast of the breath of thy nostrils. He sent from above, he took me; he drew me out of great waters.1

This I think is a rough 2 draught of the face of the Heavens and the Earth at the Deluge, as the last Verses do intimate; and ’tis applyed to express the dangers and deliverances of the Church: The Expressions are far too high to be apply'd to Davidin his Person, and to his deliverance from Saul; no such agonies or disorders of nature as are here instanced in, were made in David's time, or upon his account; but ’tis a scheme of the Church, and of her fate, particularly, as represented by the Ark, in that dismal distress, when all nature was in confusion. And though there may be some things here intermixt to make up the Scene, that are not so close to the subject as the rest, or that may be referred to the future destruction of the world: yet that is not unusual, nor amiss, in such descriptions, if the great strokes be fit and rightly placed. That there was smoke, and fire, and water, and thunder, and darkness, and winds, and Earthquakes at the Deluge, we cannot doubt, if we consider the circumstances of it; Waters dashed and broken make a smoke and darkness, and no Hurricano could be so violent as the motions of the Air at that time; Then the Earth was torn in pieces, and its Foundations shaken; And as to thunder and lightning, the encounters and collisions of the mighty Waves, and the cracks of a falling World, would make flashes and noises, far greater and more terrible, than any that can come from vapors and clouds. There was an universal Tempest, a conflict and clashing of all the Elements; and Davidseems to have represented it so; with God allmighty in the midst of it, ruling them all.

But I am apt to think some will say, all this is Poetical in the Prophet, and these are hyperbolical and figurate expressions, from which we cannot make any inference, as to the Deluge and the natural World. ’Tis true, those that have no Idea of the Deluge, that will answer to such a Scene of things, as is here represented, must give such a slight account of this Psalm. But on the other hand, if we have already an Idea of the Deluge that is rational, and also consonant to Scripture upon other evicences, and the description here made by the Prophet answer to that Idea, whether then is it not more reasonable to think that it stands upon that ground, than to think it a meer fancy and Poetical Scene of things: This is the true state of the case, and that which we must judge of. Methinks ’tis very harsh to suppose all this a bare fiction, grounded upon no matter of fact, upon no Sacred story, upon no appearance of God in nature. If you say it hath a moral signification, so let it have, we do not destroy that; it hath reference, no doubt, to the dangers and deliverances of the Church; but the question is, whether the words and natural sence be a fancy onely, a bundle of randome hyperboles: or whether they relate to the history of the Deluge, and the state of the Ark there representing the Church. This makes the sence doubly rich, historically and morally; and grounds it upon Scripture and reason, as well as upon fancy.

That violent eruption of the Sea out of the Womb of the Earth, which Jobspeaks of, is, in my judgment, another description of the Deluge; ’tis Chap. 38. 8, 9, 10, 11. Who shut up the Sea with doors, when it broke forth, as if it had issued out of a Womb; When I made the cloud the garment thereof, and thick darkness a swadling band for it. And broke up for it my decreed place . . . . hitherto shalt thou come, &c. Here you see the birth and nativity of the Sea, or of Oceanus, describ'd; 1 how he broke out of the Womb, and what his first garment and swadling cloaths were; namely clouds and thick darkness. This cannot refer to any thing, that I know of, but to the face of Nature at the Deluge; when the Sea was born, and wrapt up in clouds and broken waves, and a dark impenetrable mist round the body of the Earth. And this seems to be the very same that David had exprest in his description of the Deluge, Psal. 18. II. He made darkness his secret place, his pavilion round about him were dark waters and thick clouds of the skies. For this was truly the face of the World in the time of the Flood, tho’ we little reflect upon it. And this dark confusion every where, above and below, arose from the violent and confused motion of the Abyss; which was dasht in pieces by the falling Earth, and flew into the air in misty drops, as dust flies up in a great ruine.

But I am afraid, we have stayed too long upon this particular, the form of the Deluge; seeing ’tis but a Corollary from the precedent article about the dissolution of the Earth. However time is not ill spent about any thing that relates to natural Providence, whereof the two most signal instances in our Sacred Writings, are, the Delugeand the Conflagration. And seeing Joband Daviddo often reflect upon the works of God in the external creation, and upon the administrations of Providence, it cannot be imagined that they should never reflect upon the Deluge; the most remarkable change of Nature that ever hath been, and the most remarkable judgment upon mankind. And if they have reflected upon it any where, ’tis, I think, in those places and those instances which I have noted; and if those places do relate to the Deluge, they are not capable, in my judgment, of any fairer or more natural interpretation than that which we have given them; which, you see, how much it favours and confirms our Theory.

I have now finisht the heads I undertook to Evidence, that I might shew our Theory to agree with Scripture in these three principal points; first, in that it supposeth a diversity and difference betwixt the Ante-diluvian Heavens and Earth, and the present Heavens and Earth. Secondly, in assigning the particular form of the Ante-diluvian Earth and Abyss. Thirdly, in explaining the Deluge by a dissolution of that Earth, and an eruption of the Abyss. How far I have succeeded in this attempt, as to others, I cannot tell; but I am sure I have convinced my self, and am satisfied that my thoughts, in that Theory, have run in the same tract with the holy writings: with the true intent and spirit of them. There are some persons that are wilfully ignorant in certain things, and others that are willing to be ignorant as the Apostle phraseth it; speaking of those Eternalists that denyed the doctrine of the change and revolutions of the Natural World: And ’tis not to be expected but there are many still of the same humour; and therefore may be called willingly ignorant, that is, they will not use that pains and attention that is necessary for the examination of such a doctrine, nor impartiality in judging after examination; they greedily lay hold on all evidence on one side, and willingly forget, or slightly pass over, all evidence for the other; this I think is the character of those that are willingly ignorant; for I do not take it to be so deep as a down-right wilful ignorance, where they are plainly conscious to themselves of that wilfulness; but where an insensible mixture of humane passions inclines them one way, and makes them averse to the other; and in that method draws on all the consequences of a willing ignorance.

There remains still, as I remember, one Proposition that I am bound to make good; I said at first, that our Hypothesis concerning the Deluge was more agreeable not only to Scripture in general, but also to the particular History of the Flood left us by Moses; I say, more agreeable to it than any other Hypothesis that hath yet been proposed. This may be made good in a few words. For in Moses's history of the Deluge there are two principal points, The extent of the Deluge, and the Causes of it; and in both these we do fully agree with that sacred Author. As to the extent of it, He makes the Deluge universal; All the high hills under the whole heaven were covered, fifteen cubits upwards; We also make it universal, over the face of the whole Earth; and in such a manner as must needs raise the waters above the top of the highest hills every where. As to the causes of it, Mosesmakes them to be the disruption of the Abyss, and the Rains; and no more; and in this also we exactly agree with him; we know no other causes, nor pretend to any other but those two. Distinguishing therefore Moseshis narration as to the substance and circumstances of it, it must be allowed that these two points make the substance of it, and that an Hypothesis that differs from it in either of these two, differs from it more than Ours; which, at the worst, can but differ in matter of circumstance. Now seeing the great difficulty about the Deluge is the quantity of Water required for it, there have been two explications proposed, besides ours, to remove or satisfie this difficulty; One whereof makes the Deluge not to have been universal, or to have reacht only Judeaand some neighbouring Countreys; and therefore less water would suffice; The other owning the Deluge to be universal, supplies it self with Water from the Divine Omnipotency, and says new Waters were created then for the nonce, and again annihilated when the Deluge was to cease. Both these explications you see, (and I know no more of note that are not obnoxious to the same exceptions) differ from Mosesin the substance, or in one of the two substantial points, and consequently more than ours doth. The first changeth the Flood into a kind of national inundation, and the second assigns other causes of it than Moseshad assigned. And as they both differ apparently from the Mosaical history, so you may see them refuted upon other grounds also, in the third Chapter of the First Book of the Theory.

This may be sufficient as to the History of the Flood by Moses. But possibly it may be said the principal objection will arise from Moseshis Six-days Creation in the first Chapter of Genesis: where another sort of Earth, than what we have formed from the Chaos, is represented to us; namely, a Terraqueous Globe, such as our Earth is at present. ’Tis indeed very apparent, that Moseshath accommodated his Six-days Creation to the present form of the Earth, or to that which was before the eyes of the people when he writ. But it is a great question whether that was ever intended for a true Physical account of the origine of the Earth: or whether Mosesdid either Philosophize or Astronomize in that description. The ancient Fathers, when they answer the Heathens, and the adversaries of Christianity, do generally deny it; as I am ready to make good upon another occasion. And the thing it self bears in it evident marks of an accommodation and condescention to the vulgar notions concerning the form of the World. Those that think otherwise, and would make it literally and physically true in all the parts of it, I desire them, without entring upon the strict merits of the cause, to determine these Preliminaries. First, whether the whole universe rise from a Terrestrial Chaos. Secondly, what Systeme of the World this Six-days Creation proceeds upon: whether it supposes the Earth, or the Sun, for the Center. Thirdly, Whether the Sun and Fixt Stars are of a later date, and a later birth, than this Globe of Earth. And lastly, Where is the Region of the Super-celestial Waters. When they have determined these Fundamentals, we will proceed to other observations upon the Six-days work, which will further assure us, that ’tis a narration suited to the capacity of the people, and not to the strict and physical nature of things. Besides, we are to remember, that Mosesmust be so interpreted in the first Chapter of Genesis, as not to interfere with himself in other parts of his History; nor to interfere with St. Peter, or the Prophet David, or any other Sacred Authors, when they treat of the same matter. Nor lastly, so, as to be repugnant to clear and uncontested Science. For, in things that concern the natural World, that must always be consulted.

With these precautions, let them try if they can reduce that narrative of the Origine of the World, to physical truth; so as to be consistent, both with Nature, and with Divine Revelation every where. It is easily reconcileable to both, if we suppose it writ in a Vulgar style, and to the conceptions of the People: And we cannot deny that a Vulgar style is often made use of in the holy Writings. How freely and unconcernedly does Scripture speak of God Allmighty, according to the opinions of the vulgar? of his passions, local motions, parts and members of his body. Which all are things that do not belong, or are not compatible with the Divine nature, according to truth and Science. And if this liberty be taken, as to God himself, much more may it be taken as to his works. And accordingly we see, what motion the Scripture gives to the Sun: what figure to the Earth: what figure to the Heavens: All according to the appearance of sence and popular credulity; without any remorse for having transgressed the rules of intellectual truth.

This vulgar style of Scripture in describing the natures of things, hath been often mistaken for the real sence, and so become a stumbling block in the way of truth. Thus the Anthropomorphitesof old contended for the humane shape of God, from the Letter of Scripture; and brought many express Texts for their purpose: but sound reason, at length, got the upper hand of Literal authority. Then, several of the Christian Fathers contended, that there were no Antipodes:and made that doctrine irreconcileable to Scripture. But this also, after a while, went off, and yielded to reason and experience. Then, the Motion of the Earth must by no means be allowed, as being contrary to Scripture: for so it is indeed, according to the Letter and Vulgar style. But all intelligent Persons see thorough this argument, and depend upon it no more in this case, than in the former. Lastly, The original of the Earth from a Chaos, drawn according to the rules of Physiology, will not be admitted: because it does not agree with the Scheme of the Six-days Creation. But why may not this be writ in a Vulgar style, as well as the rest? Certainly there can be nothing more like a Vulgar style, than to set God to work by the day, and in Six-days to finish his task: as he is there represented. We may therefore probably hope that all these disguises of truth will at length fall off, and that we shall see God and his Works in a pure and naked Light.

Thus I have finished what I had to say in confirmation of this Theory from Scripture. I mean of the former part of it, which depends chiefly upon the Deluge, and the Ante-diluvian Earth. When you have collated the places of Scripture, on either side, and laid them in the balance, to be weighed one against another; If you do but find them equal, or near to an equal poise, you know in whether Scale the Natural Reasons are to be laid: and of what weight they ought to be in an argument of this kind. There is a great difference betwixt Scripture with Philosophy on its side, and Scripture with Philosophy against it: when the question is concerning the Natural World. And this is our Case: which I leave now to the consideration of the unprejudiced Reader: and proceed to the evicence of the Second Part of the Theory.

Footnotes

402:1 נבקעו άγησάν c. 38.

404:1 מַֹיִֹמ רַבּיִמ

404:2 See Philo Judæushis description of the Deluge, both as to the commotions of the Heavens, and the fractions of the Earth. In his first Treatise de Abrahamo, mihi pa. 279.

405:1 Uti comparatio præcedens|| de ortu Telluris, sumitur ab ædificio, ita bæc altera de ortu maris, sumitur à partu; & exhibetur Oceanus, primùm, ut fœtus inclusus in utero, dein ut erumpens & prodeuns, denique ut fasciis & primis suis pannis involutus. Atque ex aperto Terræ utero prorupit aquarum moles, ut proluvies illa, quam simul cum fœtu profundere solet puerpera. || Ver. 4, 5, 6.

September 25, 2011
0
Published in The Sacred theory of the Earth
Written by LC Geerts

Sacred Theory of the Earth: Chapter 2

THE SACRED THEORY OF THE EARTH

by Thomas Burnet

A REVIEW OF THE THEORY OF THE EARTH And of its evicenceS: ESPECIALLY IN REFERENCE TO SCRIPTURE

LONDON,

Printed by R. Norton, for Walter Kettilby, at the Bihop's-Head in St. Paul's Church-Yard. [1690]

Chapter II

SO much for Natural Evidence, from the Causes or Effects. We now proceed to Scripture, which will make the greatest part of this Review. The Sacred Basis upon which the whole Theory stands, is the doctrine of St. Peter, delivered in his Second Epistleand Third Chapter, concerning the Triple Orderand Succession of the Heavens and the Earth. That comprehends the whole extent of our Theory: which indeed is but a large Commentary upon St. Peter's Text. The Apostle sets out a threefold state of the Heavens and Earth: with some general properties of each: taken from their different Constitution and different Fate. The Theory takes the same threefold state of the Heavens and the Earth: and explains more particularly, wherein their different Constitution consists: and how, under the conduct of Providence, their different fate depends upon it. Let us set down the Apostle's words, with the occasion of them: and their plain sence, according to the most easie and natural explication.

Ver. 3. Knowing this first, that there shall come in the last days scoffers, walking after their own lusts.

4. And saying, Where is the promise of his coming? for since the fathers fell asleep, all things continue as they were from the beginning of the creation.
5. For this they willingly are ignorant of, that by the word of God, the heavens were of old, and the earth consisting of water and by water.
6. Whereby the world that then was, being overflowed with water, perished.
7. But the heavens and the earth that are now, by the same word, are kept in store, reserved unto fire against the day of judgment, and perdition of ungodly men. . . . . .
10. The day of the Lord will come as a thief in the night, in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat; the earth also and the works that are therein shall be burnt up.
13. Nevertheless we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness.

This is the whole Discourse so far as relates to our Subject. St. Peter, you see, had met with some that scoffed at the future destruction of the World, and the coming of our Saviour; and they were men, it seems, that pretended to Philosophy and Argument; and they use this argument for their opinion, Seeing there hath been no change in Nature, or in the World, from the beginning to this time, why should we think there will be any change for the future?

The Apostle answers to this, That they willingly forget or are ignorant that there were Heavens of old, and an Earth, so and so constituted; consisting of Water and by Water; by reason whereof that World, or those Heavens and that Earth, perished in a Deluge of Water. But, saith he, the Heavens and the Earth that are now, are of another constitution, fitted and reserved to another fate, namely to perish by Fire. And after these are perished, there will be New Heavens and a New Earth, according to God's promise.

This is an easie Paraphrase, and the plain and genuine sence of the Apostle's discourse; and no body, I think, would ever look after any other sence, if this did not draw them into paths they do not know, and to conclusions which they do not fancy. This sence, you see, hits the objection directly, or the Cavil which these scoffers made; and tells them, that they vainly pretend that there hath been no change in the World since the beginning, for there was one sort of Heavens and Earth before the Flood, and another sort now; the first having been destroyed at the Deluge. So that the Apostle's argument stands upon this Foundation, That there is a diversity betwixt the present Heavens and Earth, and the Ante-diluvian Heavens and Earth; take away that, and you take away all the force of his Answer.

Then as to his New Heavens and New Earthafter the Conflagration, they must be material and natural, in the same sence and signification with the former Heavens and Earth; unless you will offer open violence to the Text. So that this Triplicity of the Heavens and the Earth, is the first, obvious, plain sence of the Apostle's discourse: which every one would readily accept, if it did not draw after it a long train of Consequences, and lead them into other Worlds than they ever thought of before, or are willing to enter upon now.

But we shall have occasion by and by, to examine this Text more fully in all its circumstances. Give me leave in the mean time to observe, that St. Paulalso implyes that triple Creationwhich St. Peterexpresses. St. Paul, I say, in the 8thchap. to the Rom. ver. 20, 21. tells us of a Creationthat will be redeemed from Vanity:which are the new Heavens and new Earth to come. A Creation in subjection to Vanity:which is the present state of the World. And a Creation that was subjected to Vanity, in hopes of being restor'd: which was the first Paradisiacal Creation. And these are the three states of the Natural World, which make the subject of our Theory.

To these two places of St. Peterand St. Paul, I might add that third in St. John, concerning the new Heavens and new Earth; with that distinguishing Character, that the Earth was without a Sea. As this distinguisheth it from the present Earth, so, being a Restitutionor Restauration, as we noted before, it must be the same with some former Earth: and consequently, it implies that there was another precedent state of the natural World, to which this is a Restitution. These three places I alledge, as comprehending and confirming the Theory in its full extent. But we do not suppose them all of the same force and clearness. St. Peterleads the way, and gives light and strength to the other two. When a Point is Evidenced by one clear Text, we allow others, as auxiliaries, that are not of the same clearness; But being opened, receive light from the primary Text, and reflect it upon the Argument.

So much for the Theory in general. We will now take one or two principal heads of it, which vertually contain all the rest, and examine them more strictly and particularly, in reference to their agreement with Scripture. The two Heads we pitch upon, shall be, our Explication of the Deluge, and our Explication of the new Heavens and new Earth. We told you before, these two were as the Hinges, upon which all the Theory moves, and which holds the parts of it in firm union one with another. As to the Deluge, if I have explained that aright, by the Disruption of the Great Abyss, and the Dissolution of the Earth that covered it, all the rest follows in such a chain of consequences, as cannot be broken. Wherefore in order to the evicence of that explication, and of all that depends upon it, I will make bold to lay down this Proposition, That our Hypothesis concerning the universal Deluge, is not onely more agreeable to Reason and Philosophy than any other yet proposed to the World, but is also more agreeable to Scripture. Namely, to such places of Scripture, as reflect upon the Deluge, the Abyss, and the form of the first Earth. And particularly, to the History of Noah's Flood, as recorded by Moses. If I can make this good, it will, doubtless, give satisfaction to all intelligent Persons. And I desire their patience, if I proceed slowly.

We will divide our task into. parts, and examine them separately: First, by Scripture in general, and then by Moseshis history and description of the Flood.

Our Hypothesis of the Deluge consists of three principal Heads, or differs remarkably in three things from the common explication. First, in that we suppose the Antediluvian Earth to have been of another Form and constitution from the present Earth: with the Abyss placed under it.

Secondly, in that we suppose the Deluge to have been made, not by any inundation of the Sea, or overflowing of Fountains and Rivers: nor (principally) by any excess of rains: but by a real dissolution of the exteriour Earth, and disruption of the Abyss which it covered. These are the two principal points, to which may be added, as a Corollary.

Thirdly, that the Deluge was not in the nature of a standing Pool: the Waters lying every where level, of an equal depth and with an uniform Surface: but was made by a fluctuation and commotion of the Abyss upon the disruption: which commotion being over, the Waters retired into their Chanels, and let the dry Land appear.

These are the most material and fundamental parts of our Hypothesis: and these being Evidenced consonant to Scripture, there can be no doubt of the rest.

We begin with the first: That the Ante-diluvian Earth was of another form and constitution from the present Earth, with the Abyss placed under it. This is confirmed in Scripture, both by such places as assert a diversity in general: and by other places that intimate to us, wherein that diversity consisted, and what was the form of the first Earth. That discourse of St. Peter's, which we have set before you, concerning the past, present, and future, Heavens and Earth, is so full a evicence of this diversity in general, that you must either allow it, or make the Apostle's argumentation of no effect. He speaks plainly of the natural World, The Heavens and the Earth: And he makes a plain distinction, or rather opposition, betwixt those before and after the Flood: so that the least we can conclude from his words, is a diversity betwixt them; In answer to that Identity or immutability of Nature, which the Scoffers pretended to have been ever since the beginning.

But tho’ the Apostle, to me, speaks plainly of the Natural World, and distinguishes that which was before the Flood, from the present: Yet there are some that will allow neither of these to be contained in St. Peter's words; and by that means would make this whole Discourse of little or no effect, as to our purpose. And seeing we, on the contrary, have made it the chief Scripture-basis of the whole Theory of the Earth, we are obliged to free it from those false glosses or misinterpretations, that lessen the force of its testimony, or make it wholly ineffectual.

These Interpreters say, that St. Petermeant no more than to mind these Scoffers, that the World was once destroyed by ..a Deluge of Water: meaning the Animate World, Mankind and living Creatures. And that it shall be destroyed again by another Element, namely by Fire. So as there is no opposition or diversity betwixt the two Natural Worlds, taught or intended by the Apostle; but onely in reference to their different fate or manner of perishing, and not of their different nature or constitution.

Here are two main points, you see, wherein our interpretations of this discourse of the Apostles, differ. First, in that they make the Apostle (in that sixth verse) to understand onely the World Animate, or men and brute Creatures. That these were indeed destroyed, but not the Natural World, or the form and constitution of the then Earth and Heavens. Secondly, that there is no diversity or opposition made by St. Peterbetwixt the ancient Heavens and Earth, and the present, as to their form and constitution. We pretend that these are misapprehensions, or misrepresentations of the sence of the Apostle in both respects, and offer these reasons to Evidence them to be so.

For the first point; That the Apostle speaks here of the natural World, particularly in the 6th. Verse; and that it perished, as well as the animate, these Considerations seem to Evidence.

First, because the argument or ground these Scoffers went upon, was taken from the natural World, its constancy and permanency in the same state from the beginning; therefore if the Apostle answers ad idem, and takes away their argument, he must understand the same natural World, and show that it hath been changed, or hath perished.

You will say, it may be, the Apostle doth not deny, nor take away the ground they went upon, but denies the consequence they made from it; that therefore there would be no change, because there had been none. No, neither doth he do this, if by the Worldin the 6th. Verse, he understands Mankind onely; for their ground was this, there hath been no change in the natural World; Their consequence, this, therefore there will be none, nor any Conflagration. Now the Apostle's answer, according to you, is this, you forget that Mankind hath been destroyed in a Deluge. And what then? what's this to the natural World, whereof they were speaking? this takes away neither antecedent nor consequent, neither ground nor inference; nor any way toucheth their argument, which proceeded from the natural World to the natural World. Therefore you must either suppose that the Apostle takes away their ground, or he takes away nothing.

Secondly, what is it that the Apostle tells these Scoffers they were ignorant of? that there was a Deluge, that destroyed Mankind? They could not be ignorant of that, nor pretend to be so; It was therefore the constitution of those old Heavens and Earth, and the change or destruction of them at the Deluge, that they were ignorant of, or did not attend to; and of this the Apostle minds them. These Scoffers appear to have been Jewsby the phrase they use, since the Fathers fell asleep, which in both parts of it is a Judaical expression; And does St. Petertell the Jewsthat had Mosesread to them every Sabbath, that they were ignorant that Mankind was once destroyed with a Deluge in the Days of Noah? or could they pretend to be ignorant of that without making themselves ridiculous both to Jewsand Christians? Besides, these do not seem to have been of the vulgar amongst them, for they bring a Philosophical argument for their opinion; and also in their very argument they refer to the History of the Old Testament, 1 in saying, Since the Fathers fell asleep, amongst which Fathers, Noahwas one of the most remarkable.

Thirdly, the design of the Apostle is to Evidence to them, or to dispose them to the belief of the Conflagration, or future destruction of the World; which I suppose you will not deny to be a destruction of the natural World; therefore to Evidence or perswade this, he must use an argument taken from a precedent destruction of the natural World; for to give an instance of the perishing of Mankind onely, would not reach home to his purpose. And you are to observe here that the Apostle does not proceed against them barely by authority; for what would that have booted? If these Scoffers would have submitted to authority, they had already the authority of the Prophets and Apostles in this point: but he deals with them at their own weapon, and opposes reasons to reasons; What hath been done may be done, and if the natural World hath been once destroyed, ’tis not hard, nor un-reasonable, to suppose those Prophecies to be true, that say it shall be destroyed again.

Fourthly, unless we understand here the natural World, we make the Apostle both redundant in his discourse, and also very obscure in an easie argument. If his design was onely to tell them that Mankind was once destroyed in a Deluge, what's that to the Heavens and the Earth? the 5th. Verse would be superfluous; which yet he seems to make the foundation of his discourse. He might have told them how Mankind had perished before with a Deluge, and aggravated that destruction as much as he pleased, without telling them how the Heavens and the Earth were constituted then; what was that to the purpose, if it had no dependance or connection with the other? In the precedent Chapter, Verse 5th. when he speaks onely of the Floods destroying Mankind, he mentions nothing of the Heavens or the Earth: and if you make him to intend no more here, what he says more is superfluous.

I also add, that you make the Apostle very obscure and operose in a very easie argument. How easie had it been for him, without this Apparatus, to have told them, as he did before, that God brought a Flood upon the World of the ungodly; and not given us so much difficulty to understand his sence, or such a suspicion and appearance, that he intended something more; for that there is at least a great appearance and tendency to a further sence, I think none can deny; And St. Austin, Didymus, Alex. Bede, as we shall see hereafter, understood it plainly of the natural World: Also modern Expositors and Criticks; as Cajetan, Estius, Drusius, Heinsius, have extended it to the natural World, more or less; tho’ they had no Theory to mislead them, nor so much as an hypothesis to support them; but attended onely to the tenor of the Apostle's discourse, which constrained them to that sence, in whole or in part.

Fifthly, the opposition carries it upon the natural World. The opposition lies betwixt the of ο κπαλαι ορανο κα γ and ο νν ορανο κα γ the Heavens that were of old, and the Earth, and the present Heavens and Earth, or the two natural Worlds. And if they will not allow them to be opposed in their natures (which yet we shall Evidence by and by) at least they must be opposed in their fate; and as This is to perish by fire, so That perished by water; And if it perished by water, it perished; which is all we contend for at present.

Lastly, if we would be as easily governed in the exposition of this place, as we are of other places of Scripture, it would be enough to suggest, that in reason and fairness of interpretation, the same World is destroyed in the 6thverse, that was described in the foregoing verse; but it is the Natural World that is described there, the Heavens and the Earth, so and so constituted; and therefore in fairness of interpretation they ought to be understood here; that World being the subject that went immediately before, and there being nothing in the words that restrains them to the animate World or to Mankind. In the 2d ch. ver. 5. the Apostle does restrain the word κόσμος by adding σεβν, the World of the ungodly; but here ’tis not only illimited, but according to the context, both preceding and following, to be extended to the Natural World. I say by the following context too, for so it answers to the World that is to perish by Fire; which will reach the frame of Nature as well as Mankind.

For a conclusion of this first point, I will set down St. Austin's judgment in this case; who in several parts of his works hath interpreted this place of St. Peter, of the natural world. As to the heavens, he hath these words in his Exposition upon Genesis, Hosetiam aerios cœlos quondam periisse Diluvio, in quâdam earum quæ Canonica appellantur, Epistolâ legimus. We read in one of the Epistles called Canonical, meaning this of St. Peter's that the aerial heavens perished in the Deluge. And he concerns himself there to let you know that it was not the starry heavens that were destroyed; the waters could not reach so high; but the regions of our air. Then afterwards he hath these words Faciliùs eos(cœlos) secundum illius Epistolæ authoritatem credimus periisse, & alios, sicut ibi scribitur, repositos. We do more easily believe, according to the authority of that Epistle, those heavens to have perished; and others, as it is there written, substituted in their place. In like manner, and to the same sence, he hath these words upon Psal. 101. Aerii utique cœli perierunt ut propinqui Terris, secundum quod dicuntur volucres cœli; sunt autem & cœli cœlorum, superiores in Firmamento, sed utrùm & ipsi perituri sint igni, an hi soli, qui etiam diluvio perierunt, disceptatio est aliquanto scrupulosior inter doctos. And in his Book de Civ. Dei, he hath several passages to the same purpose, Quemadmodum in Apostolicâ illâ Epistolâ â toto pars accipitur, quod diluvio periisse dictus est mundus, quamvis sola ejus cum suis cœlis pars ima perierit. These being to the same effect with the first citation, I need not make them English; and this last place refers to the Earth as well as the Heavens, as several other places in St. Austindo, whereof we shall give you an account, when we come to shew his judgment concerning the second point, the diversity of the ante-diluvian and post-diluvian World. This being but a foretaste of his good will and inclinations towards this doctrine.

These considerations alledged, so far as I can judge, are full and unanswerable evicences, that this discourse of the Apostle's comprehends and refers to the Natural World; and consequently they warrant our interpretation in this particular, and destroy the contrary. We have but one step more to make good, That there was a change made in this natural world at the Deluge, according to the Apostle; and this is to confute the second part of their interpretation, which supposeth that St. Petermakes no distinction or opposition betwixt the antediluvian Heavens and Earth, and the present Heavens and Earth, in that respect.

This second difference betwixt us, methinks, is still harsher than the first; and contrary to the very form, as well as to the matter of the Apostle's discourse. For there is a plain antithesis, or opposition made betwixt the Heavens and the Earth of old (ver. the5th) and the Heavens and the Earth that are now (verse the7th) of ο κπαλαι ορανο κα γ and of ο νν ορανο κα γ, and the adversative particle, but, 1 you see marks the opposition; so that it is full and plain according to Grammar and Logick. And that the parts or members of this opposition differ in nature from one another, is certain from this, because otherwise the Apostle's argument or discourse is of no effect, concludes nothing to the purpose; he makes no answer to the objection, nor Evidences any thing against the Scoffers, unless you admit that diversity. For they said, All things had been the same from the beginning in the Natural World, and unless he say, as he manifestly does, that there hath been a change in Nature, and that the Heavens and Earth that are now, are different from the ancient Heavens and Earth, which perished at the Flood, he says nothing to destroy their argument, nor to confirm the Prophetical doctrine of the future destruction of the Natural World.

This, I think, would be enough to satisfie any clear and free mind concerning the meaning of the Apostle; but because I desire to give as full a light to this place as I can, and to put the sence of it out of controversie, if possible, for the future, I will make some further remarks to confirm this exposition.

And we may observe that several of those reasons which we have given to Evidence, That the Natural Worldis understood by St. Peter, are double reasons; and do also Evidence the other point in question, a diversity betwixt the two Natural Worlds, the Anti-diluvian and the present. As for instance, unless you admit this diversity betwixt the two natural Worlds, you make the 5thversein this Chaptersuperfluous and useless: and you must suppose the Apostle to make an inference here without premises. In the 6thversehe makes an inference, 2 Wherebythe World, that then was, perished in a Deluge; what does this wherebyrelate to? by reasonof what? sure of the particular constitution of the Heavens and the Earth immediately before described. Neither would it have signified any thing to the Scoffers, for the Apostle to have told them how the Ante-diluvian Heavens and Earth were constituted, if they were constituted just in the same manner as the present.

Besides, what is it, as I asked before, that the Apostle tells these Scoffers they were ignorant of? does he not say formally and expresly (ver. 5.) that they were ignorant that the Heavens and the Earth were constituted so and so, before the Flood? but if they were constituted as these present Heavens and Earth are, they were not ignorant of their constitution; nor did pretend to be ignorant, for their own (mistaken) argument supposeth it.

But before we proceed any further, give me leave to note the impropriety of our Translation, in the 5th. Verse, or latter part of it; ξ δατος κα δ δάτων (vel δ δατος) συνεσα, This we translate standing in the water, and out of the water, which is done manifestly in compliance with the present form of the Earth, and the notions of the Translators: and not according to the natural force and sence of the Greekwords. If one met with this sentence 1 in a Greek Author, who would ever render it standing in the water and out of the water?nor do I know any Latin Translator that hath ventured to render them in that sence; nor any Latin Father; St. Austinand St. JeromeI’me sure do not, but Consistens ex aquâ, or de aquâ, & per aquam:for that later phrase also συνεάναι δ δατος does not with so good propriety signifie to stand in the water, as to consist or subsist by water, or by the help of water, Tanquam per causam sustinentem; as St. Austinand Jeromerender it. Neither does that instance they give from 1 Pet. 3. 20. Evidence any thing to the contrary, for the Ark was sustained by the waters, and the Englishdoes render it accordingly.

The Translation being thus rectified, you see the ante-diluvian Heavens and Earth consisted of Water, and by water; which makes way for a second observation to Evidence our sence of the Text; for if you admit no diversity betwixt those Heavens and Earth, and the present, shew us ’pray how the present Heavens and Earth consist of water, and by water. What watery constitution have they? The Apostle implies rather, that The now Heavens and Earthhave a fiery constitution. We have now Meteors of all sorts in the air, winds, hail, snow, lightning, thunder, and all things engendered of fiery exhalations, as well as we have rain; but according to our Theory, the ante-diluvian Heavens, of all these Meteors had none but dews and rain, or watery Meteors onely; and therefore might very aptly be said by the Apostle to be constituted of water, or to have a watery σασις. Then the Earth was said to consist by water, because it was built upon it, and at first was sustained by it. And when such a Key as this is put into our hands, that does so easily unlock this hard passage, and makes it intelligible, according to the just force of the words, why should we pertinaciously adhere to an interpretation, that neither agrees with the words, 2 nor makes any sence that is considerable?

Thirdly, If the Apostle had made the ante-diluvian Heavens and Earth the same with the present, his apodosis in the 7th. Verse, should not have beenι δε νν ορανο, but κα ο υτο ορανο κα γ τεθησαυρισμένοι εσί, &c. I say, it should not have been by way of antithesis, but of identity or continuation; And the same Heavens and Earth are kept in store reserved unto fire, &c. Accordingly we see the Apostle speaks thus, as to the Logos, or the Word of God, Verse 7. τ υτο λόγ, by the same Word of God; where the thing is the same, he expresseth it as the same; And if it had been the same Heavens and Earth, as well as the same Word of God, Why should he use a mark of opposition for the one, and of identity for the other? to this I do not see what can be fairly answered.Fourthly, the ante-diluvian Heavens and Earth were different from the present, because, as the Apostle intimates, they were such, and so constituted, as made them obnoxious to a Deluge; whereas ours are of such a form, as makes them incapable of a Deluge, and obnoxious to a Conflagration; the just contrary fate.

If you say there was nothing of natural tendency or disposition in either World to their respective fate, but the first might as well have perished by fire, as water, and this by water as by fire, you unhinge all Nature and natural providence in that method, and contradict one main scope of the Apostle in this discourse. His first scope is to assert, and mind them of that diversity there was betwixt the ancient Heavens and Earth, and the present; and from that, to Evidence against those Scoffers, that there had been a change and revolution in Nature; And his second scope seems to be this, to show that diversity to be such, as, under the Divine conduct, leads to a different fate, and exposed that World to a Deluge; for when he had described the constitution of the first Heavens and Earth, he subjoyns, δ ν τοτε κόσμος δατι κατακλυσθες πόλετο. Quià talis erat, saith Grotius, qualem diximus, constitutio & Terra & Cœli. WHEREBY the then World perished in a Flood of Water. This wherebynotes some kind of causal dependance, and must relate to some means or conditions precedent. It cannot relate to Logos, or the Word of God, Grammar will not permit that; therefore it must relate to the state of the ante-diluvian Heavens and Earth immediately premised. And to what purpose indeed should he premise the description of those Heavens and Earth, if it was not to lay a ground for this inference?

Having given these Reasons for the necessity of this Interpretation; in the last place, let's consider St. Austin's judgment, and his sence upon this place, as to the point in question. As also the reflections that some other of the Ancients have made upon this doctrine of St. Peter's. Didymus Alexandrinus, who was for some time St. Jerome's Master, made such a severe reflection upon it, that he said this Epistle was corrupted, and should not be admitted into the Canon, because it taught the doctrine of a Tripleor Triform Worldin this third Chapter. As you may see in his Enarr. in Epist. Canonicas. Now this threefold World is first that in the 6thVerse, The World that then was. In the 7th. Verse, The Heavens and the Earth, that are now. And in the 13th. Verse, We expect new Heavens and a new Earth, according to his promise. This seems to be a fair account that St. Petertaught the doctrine of a triple World; And I quote this testimony, to show what St. Peter's words do naturally import, even in the judgment of one that was not of his mind. And a Man is not prone to make an exposition against his own Opinion, unless he think the words very pregnant and express.

But St. Austinowns the authority of this Epistle, and of this doctrine, as derived from it, taking notice of this Text of St. Peter's in several Parts of his Works. We have noted three or four places already to this purpose, and we may further take notice of several passages in his Treatise, de Civ. Dei, which confirm our exposition. In his 10th. Book, ch. 24. he disputes against Porphyry, who had the same Principles with these Æternalists in the Text; or, if I may so call them, Incorruptarians; and thought the World never had, nor ever would undergo any change, especially as to the Heavens. St. Austincould not urge Porphyry with the authority of St. Peter, for he had no veneration for the Christian Oracles; but it seems he had some for the Jewish, and arguing against him, upon that Text in the Psalms, Cœli peribunt, he shows upon occasion how he understands St. Peter's destruction of the Old World. Legitur Cœlum & Terra transibunt, Mundus transit, sed puto quod præterit, transit, transibunt aliquantò mitiùs dicta sunt quàm peribunt. In Epistolâ quoque Petri Apostoli, ubi aquâ inundatus, qui tum erat, periisse dictus est Mundus, satis clarum est quæ pars mundi à toto significata est, & quatenùs periisse dicta sit, & qui cœli repositi igni reservandi. This he explains more fully afterwards by subjoyning a caution (which we cited before) that we must not understand this passage of St. Peter's, concerning the destruction of the ante-diluvian World, to take in the whole Universe, and the highest Heavens, but onely the aerial Heavens, and the sublunary World. In Apostolicâ iliâ Epistolâ à toto pars accipitur, quod Diluvio periisse dictus est mundus, quamvis sola ejus, cum suis cœlis, pars ima perierit. In that Apostolical Epistle, a part is signified by the whole, when the World is said to have perished in the Deluge, although the lower part of it onely, with the Heavens belonging to it, perished:that is, the Earth with the regions of the Air that belong to it. And consonant to this, in his exposition of that hundred and first Psalm, upon those words, The Heavens are the work of thy hands, They shall perish, but thou shalt endure. This perishing of the Heavens, he says, St. Petertells us, hath been once done already, namely, at the Deluge; Apertè dixit hoc Apostolus Petrus, Cœli erant olim & Terra, de aquâ & per aquam constituti, Dei verbo; per quod qui factus est mundus, aquâ inundatus deperiit; Terra autem & cœli qui nunc sunt, igni reservantur. Jam ergo dixit periisse cœlos per Diluvium.

These places shew us that St. Austinunderstood St. Peter's discourse to aim at the natural World, and his periitor periisse(verse6.) to be of the same force as peribuntin the Psalms, when ’tis said the Heavens shall perish; and consequently that the Heavens and the Earth, in this Father's opinion, were as really changed and transformed at the time of the Flood, as they will be at the Conflagration. But we must not expect from St. Austinor any of the Ancients a distinct account of this Apostolical doctrine, as if they knew and acknowledged the Theory of the first World; that does not at all appear; but what they said was either from broken Tradition, or extorted from them by the force of the Apostle's words and their own sincerity.

There are yet other places in St. Austinworthy our consideration upon this subject; especially his exposition of this 3d. chap. of St. Peter, as we find it in that same Treatise de Civ. Dei. There he compares again, the destruction of the World at the Deluge, with that which shall be at the Conflagration, and supposeth both the Heavens and Earth to have perished. Apostolus commemorans factum ante Diluvium, videtur admonuisse quodammodò quatenùs in fine hujus seculi mundum istum periturum esse credamus. Nam & illo tempore periisse dixit, qui tunc erat, mundum; nec solum orbem terra, verùm etiam cœlos, Then giving his usual caution, That the Stars and starry heavens should not be comprehended in that mundane destruction, He goes on, Atque hoc modo(penè totus aer) cum terra perierat; cujus Terræ utique prior facies(nempe ante-diluviana) fuerat deleta Diluvio. Qui autem nunc sunt cœli & terra eodem verbo repositi sunt igni reservandi; Proinde qui cœli & qua Terra, id est, qui mundus, pro eo mundo qui Diluvio periit, ex eâdem aquâ repositus est, ipse igni novissimo reservatur. Here you see St. Austin's sence upon the whole matter; which is this, That the natural World, the Earth with the Heavens about it, was destroyed and changed at the Deluge into the present Heavens and Earth; which shall again in like manner be destroyed and changed by the last fire. Accordingly in another place, to add no more, he saith the figure of the (sublunary) world shall be changed at the Conflagration, as it was changed at the Deluge. Tunc figura hujus mundi, &c.cap. 16.

Thus you see, we have St. Austinon our side, in both parts of our interpretation; that St. Peter's discourse is to be referred to the natural inanimate World, and that the present natural World is distinct and different from that which was before the Deluge. And St. Austinhaving applyed this expresly to St. Peter's doctrine by way of Commentary, it will free us from any crime or affectation of singularity in the exposition we have given of that place.

Venerable Bedehath followed St. Austin's footsteps in this doctrine; for, interpreting St. Peter's Original World(Αρχαος Κόσμος) 2 Pet. 2. 5. he refers both that and this (chap. 3. 6.) to the natural inanimate World, which he supposeth to have undergone a change at the Deluge. His words are these, idem ipse mundus est(nempe quoad materiam) in uqo nunc humanum genus habitat, quem inhabitaverunt hi qui ante diluvium fuerunt, sed tamen rectè Originalis Mundus, quasi alius, dicitur; quia sicut in consequentibus hujus Epistolæ scriptum continetur, Ille tune mundus aquâ inundatus periit. Cœlis videlicet qui erant priùs, id est, cunctis aeris hujus turbulenti spaciis, aquarum accrescentium altitudine consumptis, ac Terrâ in alteram faciem, excedentibus aquis, immutatâ. Nam etsi montes aliqui atque convalles ab initio facti creduntur, non tamen tanti quanti nunc in orbe cernuntur universo. ’Tis the same World(namely, as to the matter and substance of it) which mankind lives in now, and did live in before the Flood, but yet that is truly called the ORIGINAL WORLD, being as it were another from the present. For ’tis said in the sequel of this Epistle that the World that was then, perished in the Deluge; namely, the regions of the air were consumed by the height and excess of the waters, and by the same waters the Earth was changed into another form or face. For although some Mountains and Valleys are thought to have been made from the beginning, yet not such great ones as now we see throughout the whole Earth.

You see this Author does not only own a change made at the Deluge, but offers at a further explication wherein that change consisted, viz. that the Mountains and inequalities of the Earth were made greater than they were before the Flood; and so he makes the change or the difference betwixt the two Worlds gradual, rather than specifical, if I may so term it. But we cannot wonder at that, if he had no principles to carry it further, or to make any other sort of change intelligible to him. Bede also pursues the same sence and notion in his interpretation of that fountain, Gen. 2. 5. that watered the face of the Earth before the Flood. And many other transcribers of Antiquity have recorded this Tradition concerning a difference, gradual or specifical, both in the Ante-diluvian heavens (Gloss. Ordin. Gen. 9. de Iride. Lyran. ibid. Hist. Scholast: c. 35. Rab. Maurus&Gloss. Inter. Gen. 2. 5, 6. Alcuin. Quæst. in Gen. inter. 135.) and in the Ante-diluvian Earth, as the same Authors witness in other places. As Hist. Schol. c.34. Gloss. Ord. in Gen.7. Alcuin. Inter.118,&c. Not to instance in those that tell us the properties of the Ante-diluvian World under the name and notion of Paradise.

Thus much concerning this remarkable place in St. Peter, and the true exposition of it; which I have the more largely insisted upon, because I look upon this place as the chief repository of that great natural mystery, which in Scripture is communicated to us, concerning the Triple state or revolution of the World. And of those men that are so scrupulous to admit the Theory we have propos'd, I would willingly know whether they believe the Apostle in what he says concerning the New Heavensand the New Earth to come, ver. 13. and if they do, why they should not believe him as much concerning the Old Heavensand the Old Earth, past; ver. 5, & 6. which he mentions as formally, and describes more distinctly than the other. But if they believe neither past nor to come, in a natural sence, but an unchangeable state of Nature from the Creation to its annihilation, I leave them then to their Fellow Eternalists in the Text, and to the character or censure the Apostle gives them, Κατ τς δίας ατν πιθυμίας πορευόμγυοι, men that go by their own private humour and passions, and prefer that to all other evidence.

They deserve this censure, I am sure, if they do not only disbelieve, but also scoff, at this Prophetick and Apostolick doctrine concerning the Vicissitudes of Nature and a triple World; The Apostle in this discourse does formally distinguish three Worlds (for ’tis well known that the Hebrewshave no word to signifie the natural World, but use that Periphrasis, The Heavensand the Earth) and upon each of them engraves a name and title, that bears a note of distinction in it; He calls them the Old Heavens and Earth, the Present Heavens and Earth, and the New Heavens and Earth. ’Tis true, these three are one, as to matter and substance; but they must differ as to form and properties; otherwise what is the ground of this distinction and of these three different appelations? Suppose the Jewshad expected Ezekiel's Temple for the Third, and last, and most perfect; and that in the time of the second Temple they had spoke of them with this distinction, or under these different names, The Old Temple, the Present Temple, and the New Templewe expect: Would any have understood those three of one and the same Temple; never demolished, never changed, never rebuilt; always the same both as to materials and form? no, doubtless, but of three several Temples succeeding one another. And have we not the same reason to understand this Temple of the World, whereof St. Peterspeaks, to be threefold in succession? seeing he does as plainly distinguish it into the Oldheavens and earth, the Presentheavens and earth, and the Newheavens and earth. And I do the more willingly use this comparison of the Temple, because it hath been thought an Emblem of the outward World.

I know we are naturally averse to entertain any thing that is inconsistent with the general frame and texture of our own thoughts; That's to begin the World again; and we often reject such things without examination. Neither do I wonder that the generality of Interpreters beat down the Apostle's words and sence to their own notions; They had no other grounds to go upon, and Men are not willing, especially in natural and comprehensible things, to put such a meaning upon Scripture, as is unintelligible to themselves; They rather venture to offer a little violence to the words, that they may pitch the sence at such a convenient height, as their Principles will reach to. And therefore though some of our modern Interpreters, whom I mentioned before, have been sensible of the natural tendency of this discourse of St. Peter's, and have much ado to bear off the force of the words, so as not to acknowledge that they import a real diversity betwixt the two worlds spoken of; yet having no Principles to guide or support them in following that Tract, they are forced to stop or divert another way. ’Tis like entering into the mouth of a Cave, we are not willing to venture further than the light goes. Nor are they much to blame for this; the fault is onely in those Persons that continue wilfully in their darkness, and when they cannot otherwise resist the light, shut their eyes against it, or turn their head another way. . . . . . but I am afraid I have staid too long upon this argument: not for my own sake, but to satisfie others.

You may please to remember that all that I have said hitherto, belongs onely to the first Head: To Evidence a Diversity in generalbetwixt the Ante-diluvian Heavens and Earth, and the present: not expressing what their particular form was. And this general diversity may be argued also by observations taken from Moseshis history of the World, before and after the Flood. From the Longevity of the Ante-diluvians: The Rain-bow appearing after the Deluge: and the breaking open an Abyss capable to overflow the Earth. The Heavens that had no Rainbow, and under whose benign and steddy influence, Men lived seven, eight, nine hundred years and upwards, must have been of a different aspect and constitution from the present Heavens. And that Earth that had such an Abyss, that the disruption of it made an universal Deluge, must have been of another form than the present Earth. And those that will not admit a diversity in the two worlds, are bound to give us an intelligible account of these Phænomena: How they could possibly be in Heavens and Earth, like the present. Or if they were there once, why they do not continue so still, if Nature be the same.

We need say no more, as to the Ante-diluvian Heavens: but as to the Earth, we must now, according to the second Part of the first Head; enquire, If that Particular Form, which we have assigned it before the Flood, be agreeable to Scripture. You know how we have described the Form and situation of that Earth: namely, that it was built over the Abyss, as a regular Orb, covering and incompassing the waters round about: and founded, as it were, upon them. There are many passages of Scripture that favour this description: Some more expresly, others upon a due explication. To this purpose there are two express Texts in the Psalms: as Psal. 24. 1, 2. The Earth is the Lords, and the fulness thereof: The habitable World, and they that dwell therein. FOR he has founded it upon 1 the Seas, and established it upon the Floods. An Earth founded upon the Seas, and established upon the Waters, is not this the Earth we have described? the first Earth, as it came from the hands of its Maker. Where can we now find in Nature, such an Earth as has the Seas and the Water for its foundation? Neither is this Text without a second, as a fellow-witness to confirm the same truth: For in the 136. Psalm, ver. 4, 5, 6, we read to the same effect, in these words: To him, who alone does great wonders: To him that by wisdom made the Heavens: To him that stretched out the Earth above the Waters. We can hardly express that form of the Ante-diluvian Earth, in words more determinate than these are; Let us then in the same simplicity of heart, follow the words of Scripture; seeing this literal sence is not repugnant to Nature, but, on the contrary, agreeable to it upon the strictest examination. And we cannot, without some violence, turn the words to any other sence. What tolerable interpretation can these admit of, if we do not allow the Earth once to have encompassed and overspread the face of the Waters? To be foundedupon the waters, to be establishedupon the waters, to be extendedupon the waters, what rational or satisfactory account can be given of these phrases and expressions from any thing we find in the present situation of the Earth: or how can they be verified concerning it? Consult Interpreters, ancient or modern, upon these two places: see if they answer your expectation, or answer the natural importance of the words, unless they acknowledge another form of the Earth, than the present. Because a Rock hangs its nose over the Sea, must the body of the Earth be said to be stretched over the waters?Or because there are waters in some subterraneous cavities, is the Earth therefore founded upon the Seas?Yet such lame explications as these you will meet with; and while we have no better light, we must content our selves with them; but when an explication is offered, that answers the propriety, force, and extent of the words, to reject it, onely because it is not fitted to our former opinions, or because we did not first think of it, is to take an ill method in expounding Scripture. This Foundationor Establishmentof the Earth upon the Seas, this Extensionof it above the waters, relates plainly to the body, or whole circuit of the Earth, not to parcels and particles of it; as appears from the occasion, and its being joyned with the Heavens, the other part of the World. Besides, Davidis speaking of the Origin of the World, and of the Divine power and wisdom in the construction and situation of our Earth, and these attributes do not appear from the holes of the Earth, and broken Rocks; which have rather the face of a ruine, than of wisdom; but in that wonderful libration and expansion of the first Earth over the face of the waters, sustained by its own proportions, and the hand of his Providence.

These two places in the Psalms being duly considered, we shall more easily understand a third place, to the same effect, in the Evidencerbs; delivered by WISDOM, concerning the Origin of the World, and the form of the first Earth, in these words, Chap. 8. 27. When he prepared the Heavens I was there, when HE SET an Orb or Sphere upon the face of the Abyss. We render it, when we set a Compassupon the face of the Abyss; but if we have rightly interpreted the Prophet David, ’tis plain enough what compass is here to be understood; not an imaginary circle, (for why should that be thought one of the wonderful works of God) but that exterior Orb of the Earth that was set upon the waters. That was the Master-piece of the Divine art in framing of the first Earth, and therefore very fit to be taken notice of by Wisdom. And upon this occasion, I desire you to reflect upon St. Peter's expression, concerning the first Earth, and to compare it with Solomon's to see if they do not answer one another. St. Petercalls it γ καθεσα δ δάτων, An Earth consisting, standing, or sustained by the waters. And Solomoncalls it חוּג צַל פְנֵי תְהום. An Orb drawn upon the face of the Abyss. And St. Petersays, that was done τ λόγ το Θεο· by the wisdom of God: which is the same Λόγος or wisdom, that here declares her self, to have been present at this work. Add now to these two places, the two forementioned out of the Psalmist; An Earth founded upon the Seas, (Psal. 24. 2.) and an Earth stretched out above the waters:(Psal. 136. 6.) Can any body doubt or question, but all these four Texts refer to the same thing? And seeing St. Peter's description refers certainly to the Ante-diluvian Earth, they must all refer to it; and do all as certainly and evidently agree with our Theory concerning the form and situation of it.

The pendulous form and posture of that first Earth being Evidenced from these four places, ’tis more easie and emphatical to interpret in this sence that passage in Jobch. 26. 7. He stretcheth out the North over the Tohu, (for so it is in the original) and hangeth the Earth upon nothing. And this strange foundation or no foundation of the exteriour Earth seems to be the ground of those noble questions proposed to Job by God Almighty, ch. 38. Where wast thou when I laid the foundations of the Earth? Declare if thou hast understanding. Whereupon are the foundations thereof fastned, and who laid the corner stone?There was neither foundation, nor corner stone, in that piece of Architecture; and that was it which made the art and wonder of it. But I have spoken more largely to these places in the Theory it self. And if the four Texts before-mentioned be considered without prejudice, I think there are few matters of natural Speculation that can be so well Evidenced out of Scripture, as the Form which we have given to the Antediluvian Earth.

But yet it may be thought a just, if not a necessary appendix to this discourse, concerning the form of the ante-diluvian Earth, to give an account also of the ante-diluvian Abyss, and the situation of it according to Scripture; for the relation which these two have to one another, will be a further means to discover if we have rightly determined the form of that Earth. The Abyssor Tehom-Rabbahis a Scripture notion, and the word is not used, that I know of, in that distinct and peculiar sence in Heathen Authors. ’Tis plain that in Scripture it is not always taken for the Sea (as Gen. 1. 2. & 7. 11. & 49. 25. Deut. 33. 13. Job28. 14. & 38. 16. Ps. 33. 7. & 71. 20. & 78. 15. & 135. 6. Apoc. 20. 1. 3.) but for some other mass of waters, or subterraneous storehouse. And this being observed, we may easily discover the nature, and set down the history of the Scripture-Abyss.

The Mother-Abyss is no doubt that in the beginning of Genesis, ver. 2. which had nothing but darkness upon the face of it, or a thick caliginous air. The next news we hear of this Abyss is at the Deluge, (Gen. 7. 11.) where ’tis said to be broke open, and the waters of it to have drowned the World. It seems then this Abyss was closed up some time betwixt the Creation and the Deluge, and had got another cover than that of darkness. And if we will believe Wisdom, (Prov. 8. 27.) who was there present at the formation of the Earth, an Orb was set upon the face of the Abyss at the beginning of the World.

That these three places refer to the same Abyss, I think, cannot be questioned by any that will compare them and consider them. That of the Deluge, Mosescalls there Tehom-Rabbah, the Great Abyss; and can there be any greater than the forementioned Mother-Abyss? And WISDOME, in that place in the Evidencerbs, useth the same phrase and words with Moses, Gen. 1. 2. ;צַל פְּנֵיּ תְחומ֥ upon the face of the Deepor of the Abyss; changing darknessfor that Orbof the exteriour Earth which was made afterwards to inclose it. And in this vault it lay, and under this cover, when the Psalmist speaks of it in these words (Ps. 33. 7.) He gathereth the waters of the Sea, as in a 1 bag; he layeth up the Abyss in storehouses. Lastly, we may observe that ’twas this Mother-Abyss whose womb was burst at the Deluge, when the Sea was born, and broke forth as if it had issued out of a womb; as God expresseth it to Job, ch. 38. 8. in which place the ChaldeeParaphrase reads it, when it broke forth, coming out of the Abyss. Which disruption at the Deluge seems also to be alluded to Job12. 14, 15, and more plainly, Prov. 3. 20. by his knowledge the Abysses are broken up.

Thus you have already a threefold state of the Abyss, which makes a short History of it; first, Open, at the beginning; then covered, till the Deluge. Then broke openagain, as it is at present. And we pursue the History of it no further; but we are told, Apoc. 20. 3. That it shall be shut up again, and the great Dragon in it, for a Thousand years. In the mean time we may observe from this form and posture of the Ante-diluvian Abyss, how suitable it is and coherent with that form of the Ante-diluvian Earth which St. Peterand the Psalmisthad described, sustained by the waters; founded upon the waters; strecht above the waters; for if it was the cover of this Abyss (and it had some cover that was broke at the Deluge) it was spread as a Crust or Ice upon the face of those waters, and so made an orbis Terrarum, an habitable sphere of Earth about the Abyss.

Footnotes

389:1 There was a Sect amongst the Jewsthat held this perpetuity and immutability of Nature; and Maimonideshimself was of this principle, and gives the same reason for it with the Scoffers here in the Text, Quod mundus retinet & sequitur consuetudinem suam. And as to those of the Jews that were Aristoteleans, it was very suitable to their principles to hold the incorruptibility of the World, as their Master did. Vid. Med. in loc.
392:1 δ
392:2 δ ν, per que. Vulgat. Quamobrem, Beza. Quâ de causâ, Grot. Nemo interpretum reddiditδ ν per quas; subintelligendoaquas. Hoc enim argumentationem Apostolicana tolleret, supponeretque illusores illos ignorâsse quod olim fuerit Diluvium; Quod supponi non posse supra ostendimus.
393:1 This phrase or manner of speech συνιζάνα κvel ξ is not unusual inGreek Authors, and upon a like subject; Platosaith, τόν δε κόσμον συνιάναι κ πυρς, δατος, ερος, γς, but he that should translate Plato, The world stands out of fire, water, &c. would be thought neither Græcian, nor Philosopher. The same phrase is used in reciting Heraclitushis opinion, τ πάντα κ πυρς συνεναι, κα οίς τοτο ναλεως. And also in Thaleshis, which is still nearer to the subject, κ το δατός, φηοι, συνιζάναι πάντα, which Cicero renders, ex aquâ, dixit, constare omnia. So that it is easie to know the true importance of this phrase, and how ill it is rendered in the English, standing out of the water.
393:2 Whether you refer the words ξ δατ. κα δ δατ. separately, to the Heavens and the Earth, or both to the Earth, or both to both, it will make no great difference as to our interpretation.
398:1 I know some would make this place of no effect by rendering the Hebrewparticle על juxta, by or near to; so they would read it thus, He hath founded the Earth by the Sea-side, and established it by the Floods. What is there wonderful in this, that the shores should lie by the Sea-side; Where could they lie else? What reason or argument is this, why the Earth should be the Lord's? The Earth is the Lord's forhe hath founded it near the Seas, Where is the consequence of this? But if he founded it upon the Seas, which could not be done by any other hand but his, it shows both the Workman and the Master. And accordingly in that other place, Psal. 136. 6, if you render it, he stretchedout the Earth nearthe Waters, How is that one of God's great wonders? as it is there represented to be. Because in some few places this particle is rendered otherwise, where the sense will bear it, must we therefore render it so when we please, and where the sence will not bear it? This being the most usual signification of it, and there being no other word that signifies abovemore frequently or determinately than this does, Why must it signifie otherwise in this place? Men will wriggle any way to get from under the force of a Text, that does not suit to their own Notions.
401:1 This reading or translating is generally followed, (Theor. book 1, p. 86.) though the English translation readon a heap, unsuitably to the matter and to the sence.

September 25, 2011
0
Published in The Sacred theory of the Earth
Written by LC Geerts

Sacred Theory of the Earth: Chapter 1

THE SACRED THEORY OF THE EARTH

by Thomas Burnet

A REVIEW OF THE THEORY OF THE EARTH And of its evicenceS: ESPECIALLY IN REFERENCE TO SCRIPTURE

LONDON,

Printed by R. Norton, for Walter Kettilby, at the Bihop's-Head in St. Paul's Church-Yard. [1690]

Chapter I

TO take a review of this Theory of the Earth, which we have now finished, We must consider, first, the extent of it: and then the principal parts whereof it consists. It reaches, as you see, from one end of the World to the other: From the first Chaos to the last day, and the Consummation of all things. This, probably, will run the length of Seven Thousand Years: which is a good competent space of time to exercise our thoughts upon, and to observe the several Scenes which Nature and Providence bring into View within the compass of so many Ages.

The matter and principal parts of this Theory, are such things as are recorded in Scripture. We do not feign a Subject, and then descant upon it, for diversion; but endeavour to give an intelligible and rational account of such matters of Fact, past or future, as are there specified and declared. What it hath seemed good to the Holy Ghost to communicate to us, by History or Prophecy, concerning the several States and general Changes of this Earth, makes the Argument of our Discourse. Therefore the Things themselves must be taken for granted, in one sence or other: seeing, besides all other evicences, they have the authority of a Revelation; and our business is only to give such an explication of them, as shall apEvidence it self to the faculties of man, and be conformable to Scripture.

We will therefore first set down the things themselves, that make the subject matter of this Theory: and remind you of our explication of them. Then recollect the general evicences of that explication, from reason and nature: but more fully and particularly shew how it is grounded upon Scripture. The primary Phænomenawhereof we are to give an account, are these Five or Six.

I. The original of the Earth from a Chaos.

II. The state of Paradise, and the Ante-diluvian World.

III. The Universal Deluge.

IV. The Universal Conflagration.

V. The Renovation of the World, or the New Heavens and New Earth.

VI. The Consummation of all things.

These are unquestionably in Scripture: and these all relate, as you see, to the several forms, states, and revolutions of this Earth. We are therefore obliged to give a clear and coherent account of these Phænomena, in that order and consecution wherein they stand to one another.

There are also in Scripture some other things, relating to the same Subjects, that may be called the secondary ingredients of this Theory, and are to be referred to their respective primary heads. Such are, for instance,

I. The Longevity of the Ante-diluvians.

II. The Rupture of the Great Abyss, at the Deluge.

III. The appearing of the Rainbow after the Deluge: as a sign that there never should be a second Flood.

These things Scripture hath also left upon record: as directions and indications how to understand the Ante-diluvian state, and the Deluge it self. Whosoever therefore shall undertake to write the Theory of the Earth, must think himself bound to give us a just explication of these secondary Phænomena, as well as of the primary; and that in such a dependance and connexion, as to make them give and receive light from one another.

This part of the Task is concerning the World behind us, Times and Things passed, that are already come to light. The remainder is concerning the World before us, Times and Things to come: that lie yet in the bosome of Providence, and in the seeds of Nature. And these are chiefly the Conflagrationof the World, and the Renovationof it. When these are over and expired, then comes the end, as St. Paulsays. Then the Heavens and the Earth fly away, as St. Johnsays. Then is the Consummationof all things, and the last period of this sublunary World, whatsoever it is. Thus far the Theorist must go, and pursue the motions of Nature, till all things are brought to rest and silence. And in this latter part of the Theory, there is also a collateral Phænomenon, the Millennium, or Thousand years Reign of Christ and his Saints, upon Earth, to be considered. For this, according as it is represented in Scripture, does imply a change in the Natural World, as well as in the Moral: and therefore must be accounted for, in the Theory of the Earth. At least it must be there determined, whether that state of the World, which is singular and extraordinary, will be before or after the Conflagration.

These are the Principals and Incidents of this Theory of the Earth, as to the matter and subject of it: which, you see, is both important, and wholly taken out of Scripture. As to our explication of these points, that is sufficiently known, being set down at large in four Books of this Theory. Therefore it remains only, having seen the matter of the Theory, to examine the Form of it, and the evicences of it: for from these two things it must receive its censure. As to the form, the characters of a regular Theory seem to be these three; Few and easie Postulatums:Union of Parts:and a Fitness to answer, fully and clearly, all the Phænomena to which it is to be applyed.

We think our Hypothesis does not want any of these Characters. As to the First, we take but one single Postulatumfor the whole Theory: and that an easie one, warranted both by Scripture and Antiquity: Namely, That this Earth rise,at first, from a Chaos. As to the second, Union of parts, The whole Theory is but one Series of Causes and Effects from that first Chaos. Besides, you can scarce admit any one part of it, first, last, or intermediate, but you must, in consequence of that, admit all the rest. Grant me but that the Deluge is truly explained, and I’le desire no more for evicence of all the Theory. Or, if you begin at the other end, and grant the New Heavensand New Earthafter the Conflagration, you will be led back again to the first Heavens and first Earth that were before the Flood. For St. Johnsays, that New Earthwas without a Sea:Apoc. 21. 1. And it was a Renovation, or Restitutionto some former state of things: there was therefore some former Earth without a Sea; which not being the present Earth, it must be the Ante-diluvian. Besides, both St. John, and the Prophet Isaias, have represented the New Heavens and New Earth, as Paradisiacal; According as is Evidenced, Book the4th. ch. 2. And having told us the form of the New-future-Earth, that it will have no Sea, it is a reasonable inference that there was no Sea in the Paradisiacal Earth. However from the form of this Future Earth, which St. Johnrepresents to us, we may at least conclude, That an Earth without a Seais no Chimæra, or impossibility: but rather a fit seat and habitation for the Just and the Innocent.

Thus you see the parts of the Theory link and hold fast one another: according to the second character. And as to the third, of being suited to the Phænomena, we must refer that to the next head, of evicences. It may be truly said, that bare coherence and union of parts is not a sufficient evicence; The parts of a Fable or Romance may hang aptly together, and yet have no truth in them. This is enough indeed to give the title of a just Composition to any work, but not of a true one: till it appear that the conclusions and explications are grounded upon good natural evidence, or upon good Divine authority. We must therefore proceed now to the third thing to be considered in a Theory, Whatits evicences are: or the grounds upon which it stands, whether Sacred or Natural.

According to Natural evidence, things are Evidenced from their Causes or their Effects. And we think we have this double order of evicences for the truth of our Hypothesis. As to the method of Causes, we proceed from what is more simple, to what is more compound: and build all upon one foundation. Go but to the Head of the Theory, and you will see the Causes lying in a train before you, from first to last. And tho’ you did not know the Natural history of the World, past or future, you might, by intuition, foretell it, as to the grand revolutions and successive faces of Nature, through a long series of Ages. If we have given a true account of the motions of the Chaos, we have also truly formed the first habitable Earth. And if that be truly formed, we have thereby given a true account of the state of Paradise, and of all that depends upon it. And not of that onely, but also of the universal Deluge. Both these we have shewn in their causes: The one from the Form of that Earth, and the other from the Fall of it into the Abyss. And tho’ we had not been made acquainted with these things by Antiquity, we might, in contemplation of the Causes, have truly conceived them, as properties or incidents to the First Earth. But as to the Deluge, I do not say, that we might have calculated the Time, manner, and other circumstances of it: These things were regulated by Providence, in subordination to the Moral World. But that there would be, at one time or other, a disruption of that Earth, or of the Great Abyss: and in consequence of it, an universal Deluge: So far, I think, the light of a Theory might carry us.

Furthermore, In consequence of this disruption of the Primeval Earth, at the Deluge, the present Earth was made hollow and cavernous: and by that means, (due preparations being used) capable of Combustion, or of perishing by an universal Fire: Yet, to speak ingenuously, This is as hard a step to be made, in vertue of Natural causes, as any in the whole Theory. But in recompence of that defect, the Conflagration is so plainly and literally taught us in Scripture, and avowed by Antiquity, that it can fall under no dispute, as to the thing it self. And as to a capacity or disposition to it in the present Earth, that I think is sufficiently made out.

Then, the Conflagration admitted, in that way it is explained in the 3d. Book: The Earth, you see, is, by that fire, reduced to a second Chaos. A Chaos truly so called. And from that, as from the First, arises another Creation, or New Heavensand a New Earth; By the same causes, and in the same form, with the Paradisiacal. This is the Renovationof the World: The Restitutionof all things: mentioned both by Scripture and Antiquity: and by the Prophet Isaiah, St. Peterand St. John, called the New Heavensand New Earth. With this, as the last period, and most glorious Scene of all humane affairs, our Theory concludes, as to this method of Causes, whereof we are now speaking.

I say, here it ends as to the method of Causes. For tho’ we pursue the Earth still further, even to its last Dissolution: which is called the Consummation of all things: yet all, that we have superadded upon that occasion, is but Problematical: and may, without prejudice to the Theory, be argued and disputed on either hand. I do not know, but that our conjectures there may be well grounded: but however, not springing so directly from the same root, or, at least, not by ways, so clear and visible, I leave that part undecided. Especially seeing we pretend to write no more than the Theory of the Earth, and therefore as we begin no higher than the Chaos, so we are not obliged to go any further than to the last state of a Terrestrial consistency: which is that of the New Heavens and the New Earth.

This is the first natural evicence, From the order of Causes. The second is from the consideration of Effects. Namely of such effects as are already in being. And therefore this evicence can extend onely to that part of the Theory, that explains the present and past form and Phænomena of the Earth. What is Future, must be left to a further trial, when the things come to pass, and present themselves to be examined and compared with the Hypothesis. As to the present Form of the Earth, we call all Nature to witness for us: The Rocks and the Mountains, the Hills and the Valleys, the deep and wide Sea, and the Caverns of the Ground: Let these speak, and tell their origine: How the Body of the Earth came to be thus torn and mangled: If this strange and irregular structure was not the effect of a ruine: and of such a ruine as was universal over the face of the whole Globe. But we have given such a full explication of this, in the first part of the Theory, from Chapt. the9th. to the end of that Treatise, that we dare stand to the judgment, of any that reads those four Chapters; to determine if the Hypothesis does not answer all those Phænomena, easily and adequately.

The next Phænomenon to be considered, is the Deluge, with its adjuncts. This also is fully explained by our Hypothesis, in the 2d. 3d. and 6th. Chapters of the first Book. Where it is shewn, that the Mosaical Deluge, that is, an universal Inundation of the whole Earth, above the tops of the highest Mountains, made by a breaking open of the Great Abyss, (for thus far Mosesleads us) is fully explained by this Hypothesis, and cannot be conceived in any other method. There are no sources or stores of Water sufficient for such an effect: that may be drawn upon the Earth, and drawn off again, but by supposing such an Abyss, and such a Disruption of it, as the Theory represents.

Lastly, As to the Phænomena of Paradise and the Ante-diluvian World, we have set them down in order in the 2d. Book: and applyed to each of them its proper explication, from the same Hypothesis. We have also given an account of that Character which Antiquity always assigned to the first age of the World, or the Golden Age, as they called it: namely, Equality of Seasonsthroughout the Year, or a perpetual Equinox. We have also taken in all the adjuncts or concomitants of these States, as they are mentioned in Scripture. The Longevityof the Ante-diluvians, and the declension of their age by degrees, after the Flood. As also that wonderful Phænomenon, the Rainbow: which appeared to Noahfor a Sign, that the Earth should never undergo a second Deluge. And we have shewn, wherein the force and propriety of that Sign consisted, for confirming Noah's faith in the promise and in the divine veracity.

Thus far we have explained the past Phænomena of the Natural World. The rest are Futurities, which still lie hid in their Causes; and we cannot properly Evidence a Theory from effects that are not yet in being. But so far as they are foretold in Scripture, both as to substance and circumstance, in prosecution of the same Principles we have ante-dated their birth, and shewed how they will come to pass. We may therefore, I think, reasonably conclude, That this Theory has performed its task and answered its title: having given an account of all the general changes of the Natural World, as far as either Sacred History looks backwards, or Sacred Prophecy looks forwards. So far as the one tells us what is past in Nature, and the other what is to come. And if all this be nothing but an appearance of truth, ’tis a kind of fatality upon us to be deceived.

September 25, 2011
0
Published in The Sacred theory of the Earth
Written by LC Geerts

A Review of the Theory of the Earth: Title Page"

THE SACRED THEORY OF THE EARTH

by Thomas Burnet

A REVIEW OF THE THEORY OF THE EARTH And of its evicenceS: ESPECIALLY IN REFERENCE TO SCRIPTURE

LONDON,

Printed by R. Norton, for Walter Kettilby, at the Bihop's-Head in St. Paul's Church-Yard. [1690]

Click to enlarge
A Review of the Theory of the Earth: Title Page

September 25, 2011
0
Published in The Sacred theory of the Earth
Written by LC Geerts

Book IV: Chapter X

THE SACRED THEORY OF THE EARTH

by Thomas Burnet

THE FOURTH BOOK

Concerning theNEW HEAVENS and NEW EARTH, AND Concerning theCONSUMMATION of all Things

CHAPTER X

Objections against the Millennium, answered. With some Conjectures concerning the state of things after the Millennium: and what will be the final Consummation of this World.

You see how Nature and Providence have conspired, to make the Millennium as happy a state, as any Terrestrial state can be. For, besides health and Plenty: Peace, Truth, and Righteousness will flourish there, and all the evils of this life stand excluded. There will be no ambitious Princes, studying mischief one against another; or contriving methods to bring their own Subjects into slavery. No mercenary Statesmen, to assist and intrigue with them. No oppression from the powerful, no snares or traps laid for the innocent. No treacherous friends, no malicious Enemies. No knaves, cheats, hypocrites; the Vermin of this Earth, that swarm every where. There will be nothing but truth, candor, sincerity, and ingenuity: as in a Society or Commonwealth of Saints and Philosophers. In a word, ’twill be Paradise Restor'd: both as to innocency of temper, and the beauties of Nature.

I believe you will be apt to say, If this be not true, ’tis pity but that it should be true. For ’tis a very desirable state, where all good People would find themselves mightily at ease. What is it that hinders it then? It must be some ill Genius. For Nature tends to such a Renovation, as we suppose: and Scripture speaks loudly of an happy state to be, some time or other, on this side Heaven. And what is there, pray, in this present World, natural or moral, if I may ask with reverence, that could make it worth the while for God to create it, if it never was better, nor ever will be better? Is there not more misery than happiness: Is there not more vice than virtue, in this World? as if it had been made by aManicheanGod. The Earth barren, the Heavens inconstant: Men wicked, and God offended. This is the posture of our affairs: such hath our World been hitherto with wars and bloudshed, sickness and diseases, poverty, servitude and perpetual drudgery for the necessaries of a mortal life. We may therefore reasonably hope, from a God infinitely good and powerful, for better times and a better state, before the last period and consummation of all things.

But it will be objected, it may be, that, according to Scripture, the vices and wickedness of men will continue to the end of the World; and so there will be no room for such an happy state, as we hope for. Our Saviour says, When the son of man cometh, shall he find faith upon the Earth?They shall eat and drink and play, as before the destruction of the old World, or of Sodom, (Luk. 17. 26, &c.) and the wickedness of those men, you know, continued to the last. This objection may pinch those that suppose the Millennium to be in the present Earth, and a thousand years before the coming of our Saviour: for his words seem to imply that the World will be in a state of wickedness even till his coming. Accordingly Antichrist or the Man of Sin, is not said to be destroyed till the coming of our Saviour. 2 Thess. 2. 8. and till he be destroyed, we cannot hope for a Millennium. Lastly, the Coming of our Saviour is always represented in Scripture as sudden, surprising and unexpected. As Lightningbreaking suddenly out of the clouds, (Luk. 17. 24. and ch. 21. 34, 35.) or as a thief in the night, 1 Thess. 5. 2, 3, 4. 2 Pet. 3. 10. Apoc. 16. 15. But if there be such a forerunner of it as the Millennial state, whose bounds we know, according as that expires and draws to an end, men will be certainly advertised of the approaching of our Saviour. But this objection, as I told you, does not affect our hypothesis, for we suppose the Millennium will not be till after the coming of our Saviour, and the Conflagration. And also that his coming will be sudden and surprising: and that Antichrist will continue in being, tho’ not in the same degree of power, till that time. So that they that place the Millennium in the present Earth, are chiefly concerned to answer this first objection.

But you will object, it may be, in the second place, That this Millennium, wheresoever it is, would degenerate, at length, into sensuality, and a Mahometan Paradise. For where there are early pleasures and earthly appetites, they will not be kept always in order, without any excess or luxuriancy: especially as to the senses of touch and taste. I am apt to think this is true, if the Soul have no more power over the body than she hath at present: and our senses, passions, and appetites be as strong as they are now. But according to our explication of the Millennium, we have great reason to hope, that the Soul will have a greater dominion over the Resurrection-body, than she hath over this. And you know we suppose that none will truly inherit the Millennium, but those that rise from the Dead. Nor do we admit any propagation there, nor the trouble or weakness of Infants. But that all rise in a perfect age, and never die: being translated, at the final judgment, to meet our Saviour in the clouds, and to be with him for ever. Thus we easily avoid the force of this objection. But those that place the Millennium in this life, and to be enjoyed in these Bodies, must find out some new preservatives against vice: otherwise they will be continually subject to degeneracy.

Another objection may be taken from the personal Reign of Christ upon Earth: which is a thing incongruous, and yet asserted by many modern Millenaries. That Christ should leave that right hand of his Father, to come and pass a thousand years here below: living upon Earth in an heavenly Body: This, I confess, is a thing I never could digest, and therefore I am not concerned in this objection; not thinking it necessary that Christ should be personally present and resident upon Earth in the Millennium. I am apt to believe that there will be then a celestial presence of Christ, if I may so call it; as the Sun is present to the Earth, yet never leaves its place in the Firmament; so Christ may be visibly conspicuous in his heavenly Throne, as he was to St. Steven: and yet never leave the right hand of his Father. And this would be a more glorious and illustrious presence, than if he should descend, and converse amongst men in a personal shape. But these things not being distinctly revealed to us, we ought not to determine any thing concerning them, but with modesty and submission.

We have thus far pretty well escaped, and kept ourselves out of the reach of the ordinary objections against the Millennium. But there remains one, concerning a double Resurrection, which must fall upon every Hypothesis: and ’tis this. The Scripture, they say, speaks but of one Resurrection: whereas the doctrine of the Millennium supposes two; one at the beginning of the Millennium, for the Martyrs, and those that enjoy that happy state, and the other at the end of it; which is universal and final, in the last day of judgment. ’Tis true, Scripture generally speaks of the Resurrection in gross: without distinguishing first and second; and so it speaks of the Comingof our Saviour, without distinction of first or second; yet it does not follow from that, that there is but one coming of our Saviour: so neither that there is but one Resurrection. And seeing there is one place of Scripture that speaks expresly and distinctly of two Resurrections, namely the 20thchap. of the Apocalypse: that is to us a sufficient warrant for asserting two. As there are some things in one Evangelist that are not in another, yet we think them authentick if they be but in one. There are also some things in Daniel, concerning the Messiah, and concerning the Resurrection, that are not in the rest of the Prophets: yet we look upon his single testimony, as good authority. St. Johnwrit the last of all the Apostles: and as the whole series of his Prophecies is new, reaching through the later times to the Consummation of all things; so we cannot wonder if he had something more particular revealed to him concerning the Resurrection; that which was spoken of before in general, being distinguished now into Firstand Second, or particular and universal, in this last Prophet. Some think St. Paulmeans no less, when he makes an orderin the Resurrection: some rising sooner, some later: 1 Cor. 15. 23, 24. 1 Thess. 4. 14, 15, &c. but whether that be so or no, St. Johnmight have a more distinct revelation concerning it, than St. Paulhad, or any one before him.

After these Objections, a great many Quæries and difficulties might be proposed relating to the Millennium. But that's no more than what is found in all other matters, remote from our knowledge. Who can answer all the Quæries that may be made concerning Heaven, or Hell, or Paradise? When we know a thing as to the substance, we are not to let go our hold, tho’ there remain some difficulties unresolved; otherwise we should be eternally Sceptical in most mattersof knowledge. Therefore, tho’ we cannot, for example, give a full account of thedistinction of habitations and inhabitants in the Future Earth: or, of the order ofthe first Resurrection; whether it be performed by degrees and successively, or allthe Inhabitants of the New Jerusalem rise at once, and continue throughout thewhole Millennium. I say, tho’ we cannot give a distinct account of these, or suchlike particulars, we ought not therefore to deny or doubt whether there will be aNew Earth, or a First Resurrection. For the Revelation goes clearly so far: andthe obscurity is only in the consequences and dependances of it. Which Providence thought fit, without further light, to leave to our search and disquisition.

Scripture mentions one thing, at the end of the Millennium, which is a common difficulty to all; and every one must contribute their best thoughts and conjectures towards the solution of it. ’Tis the strange doctrine of Gogand Magog; which are to rise up in rebellion against the Saints, and besiege the holy City, and the holy Camp. And this is to be upon the expiration of the thousand years, when Satan is loosened. For no sooner will his Chains be knocked off, but he will put himself in the head of this Army of Gyants, or Sons of the Earth, and attack Heaven, and the Saints of the most High. But with ill success, for there will come down fire and lightning from Heaven, and consume them. This, methinks, hath a great affinity with the history of the Gyants, rebelling and assaulting Heaven, and struck down by thunder-bolts. But that of setting mountains upon mountains, or tossing them into the Skie, that's the Poetical part, and we must not expect to find it in the Prophecy. The Poets told their fable, as of a thing past, and so it was a fable; But the Prophets speak of it, as of a thing to come, and so it will be a reality. But how and in what sence it is to be understood and explained, every one has the liberty to make the best judgment he can.

Ezekielmentions Gogand Magog: which I take to be onely types and shadows of these which we are now speaking of: and not yet exemplified, no more than his Temple. And seeing this People is to be at the end of the Millennium, and in the same Earth with it, We must, according to our Hypothesis, plant them in the Future Earth; and therefore all former conjectures about the Turks, or Scythians, or other Barbarians, are out of doors with us, seeing the Scene of this action does not lie in the present Earth. They are also represented by the Prophet, as a People distinct and separate from the Saints, not in their manners onely, but also in their seats and habitations; For they are said to come up from the four corners of the Earth, upon the breadth of the Earth: and there to besiege the Camp of the Saints and the beloved City:This makes it seem probable to me, that therewill be a double race of Mankind in that Future Earth:very different one fromanother, both as to their temper and disposition, and as to their origine. Theone born from Heaven, Sons of God, and of the Resurrection: who are the trueSaints and heirs of the Millennium. The others born of the Earth, Sons of theEarth, generated from the slime of the ground, and the heat of the Sun, as bruteCreatures were at first. This second Progeny or Generation of Men in the FutureEarth, I understand to be signified by the Prophet under these borrowed orfeigned names of Gogand Magog. And this Earth-born race, encreasing and multiplying after the manner of Men, by carnal propagation, after a thousand years, grew numerous, as the Sand by the Sea; and thereupon made an irruption or inundation upon the face of the Earth, and upon the habitations of the Saints; As the barbarous Nations did formerly upon Christendom: Or as the Gyants are said to have made War against the Gods. But they were soon confounded in their impious and sacrilegious design, being struck and consumed by fire from Heaven.

Some will think, it may be, that there was such a double race of Mankind in the first World also. The Sons of Adam, and the Sons of God:because it is said, Gen. 6. When men began to multiply upon the face of the Earth, that the SONS OF GOD SAW THE DAUGHTERS OF MEN, that they were fair, and they took them Wives of all that they liked. And it is added presently, ver. 4. There were Gyants in the Earth in those days; and also after that, when the Sons of God came in unto the daughters of men, and they bare children to them: the same became mighty men, which were of old men of renown. Here seem to be two or three orders or races in this Ante-diluvian World. The Sons of God:The Sons and Daughters of Adam:and a third sort arising from the mixture and copulation of these, which are called Mighty men of old, or Hero's. Besides, here are Gyants mentioned, and to which they are to be reduced, it does not certainly appear.

This mixture of these two Races, whatsoever they were, gave, it seems, so great offence to God, that he destroyed that World upon it, in a Deluge of Water. It hath been matter of great difficulty to determine, who these Sons of Godwere, that fell in love with and married the daughters of men. There are two conjectures that prevail most: One, that they were Angels: and another, that they were of the Posterity of Seth, and distinguished from the rest, by their Piety, and the worship of the true God: so that it was a great crime for them to mingle with the rest of mankind, who are supposed to have been Idolaters. Neither of these opinions is to me satisfactory. For as to Angels; Good Angels neither marry, nor are given in marriage; Matt. 22. 30. and bad Angels are not called the Sons of God. Besides, if Angels were capable of those mean pleasures, we ought in reason to suppose, that there are female Angels, as well as male; for surely those capacities are not in vain through a whole Speciesof Beings. And if there be female Angels, we cannot imagine, but that they must be of a far more charming beauty than the dowdy daughters of men. Then as to the line of Seth, It does not appear that there was any such distinction of Idolaters and true Worshippers before the Flood, or that there was any such thing, as Idolatry, at that time: nor for some Ages after. Besides, it is not said that the Sons of God fell in love with the Daughters of Cain, or of any degenerate race, but with the Daughters of Adam:which may be the Daughters of Seth, as well as of any other. These conjectures therefore seem to be shallow and ill grounded. But what the distinction was of those two orders, remains yet very uncertain.

St. Paulto the Galatians, (chap. 4. 21, 22, &c.) makes a distinction also of a double Progeny: that of Sarah, and that of Hagar. One was born according to the flesh, after a natural manner: and the other by the divine power, or in vertue of the divine promise. This distinction of a natural and supernatural origine, and of a double progeny: the one born to servitude, the other to liberty: represents very well either the manner of our present birth, and of our future, at the Resurrection: Or that double progeny and double manner of birth, which we suppose in the Future Earth. ’Tis true, St. Paul applies this to the Law and the Gospel; but Typical things, you know, have different aspects and completions: which are not exclusive of one another: and so it may be here. But however this double race of Mankind in the Future Earth, to explain the doctrine of Gog and Magog, is but a conjecture: and does not pretend to be otherwise considered.

The last thing that remains to be considered and accounted for, is the upshot and conclusion of all: namely, what will become of the Earth after the thousand years expired? Or after the Day of Judgment past, and the Saints translated into Heaven, what will be the face of things here below? There being nothing expresly revealed concerning this, we must not expect a positive resolution of it. And the difficulty is not peculiar to our hypothesis: for though the Millennium, and the final Judgment were concluded in the present Earth, the Quære would still remain, Whatwould become of this Earth after the Last Day. So that all parties are equally concerned, and equally free, to give their opinion, Whatwill be the last state and Consummationof this Earth. Scripture, I told you, hath not defined this point: and the Philosophers say very little concerning it. The Stoicks indeed speak of the final resolution of all things into Fire, or into Æther: which is the purest and subtlest sort of fire. So that the whole Globe or Mass of the Earth, and all particular bodies, will, according to them, be at last dissolved into a liquid flame. Neither was this doctrine first invented by the Stoicks: Heraclitustaught it long before them: and I take it to be as ancient as Orpheushimself: who was the first Philosopher amongst the Greeks. And he deriving his notions from the BarbarickPhilosophers, or the Sages of the East, that School of wisdom may be looked upon as the true seminary of this doctrine: as it was of most other natural knowledge.

But this dissolution of the Earth into Fire, may be understood two ways; either that it will be dissolved into a loose flame, and so dissipated and lost as Lightning in the Air, and vanish into nothing; or that it will be dissolved into a fixt flame, such as the Sun is, or a fixt Star. And I am of opinion, that the Earth after the last Day of Judgment, will be changed into the nature of a Sun, or of a fixt Star: and shine like them in the Firmament. Being all melted down into a mass of 'Ethereal matter, and enlightning a Sphere or Orb round about it. I have no direct and demonstrative evicence of this, I confess; But if Planets were once fixt Stars, as I believe they were; their revolution to the same state again, in a great circle of Time, seems to be according to the methods of Providence; which loves to recover what was lost or decayed, after certain periods: and what was originally good and happy, to make it so again; All Nature, at last, being transformed into a like glory with the Sons of God.

I will not tell you what foundation there is in Nature, for this change or trans-formation; from the interiour constitution of the Earth, and the instances we have seen of new Stars appearing in the Heavens. I should lead the English Reader too far out of his way, to discourse of these things. But if there be any passages or expressions in Scripture, that countenance such a state of things after the day of judgment, it will not be improper to take notice of them. That radiant and illustrious Jerusalem, described by St. JohnApoc. 21. ver. 10, 12, &c. composed all of Gemms and bright materials, clear and sparkling, as a Star in the Firmament: Who can give an account what that is? Its foundations, walls, gates, streets, all the Body of it, resplendent as light or fire. What is there in Nature, or in this Universe, that bears any resemblance with such a Phænomenon as this, unless it be a Sun or a fixt Star? Especially if we add and consider what follows, That the City had no need of the Sun, nor of the Moon, to shine in it. And that there was no night there.

This can be no Terrestrial Body; it must be a substance luminous in it self, and a fountain of light, as a fixt Star. And upon such a change of the Earth, or transformation, as this, would be brought to pass the saying that is written, DEATH IS SWALLOWED UP IN VICTORY. Which indeed St. Paulseems to apply to our Bodies in particular, 1 Cor. 15. 54. But in the Eighth Chap. to the RomansHe extends it to all Nature. The Creation it self also shall be delivered from the bondage of Corruption, into the glorious liberty of the Sons of God. And accordingly St. Johnspeaking of the same time with St. Paulin that place to the Corinthians, namely of the general Resurrection and day of Judgment, says, Deathand Hades, which we render Hell, were cast into the lake of fire. This is their being swallowed up in victory, which St. Paulspeaks of; when Death and Hades, that is, all the Region of mortality: The Earth and all its dependances: are absorpt into a mass of Fire; and converted, by a glorious Victory over the power of darkness, into a Luminous Body and a region of Light.

This great Issue and Period of the Earth, and of all humane affairs, tho’ it seem to be founded in nature, and supported by several expressions of Scripture; yet we cannot, for want of full instruction, propose it otherwise than as a fair Conjecture. The Heavens and the Earth shall flie away at the day of Judgment, says the Text: Apoc. 20. 11. And their place shall not be found. This must be understood of our Heavens and our Earth. And their flying away must be their removing to some other part of the Universe; so as their place or residence shall not be found any more here below. This is the easie and natural sence of the Words; and this translation of the Earth will not be without some change preceding, that makes it leave its place, and, with a lofty flight, take its seat amongst the Stars. . . . . . There we leave it; Having conducted it for the space of Seven Thousand Years, through various changes from a dark Chaos to a bright Star.

September 25, 2011
8
Published in The Sacred theory of the Earth
Written by LC Geerts

Book IV: Chapter VIII

THE SACRED THEORY OF THE EARTH

by Thomas Burnet

THE FOURTH BOOK

Concerning theNEW HEAVENS and NEW EARTH, AND Concerning theCONSUMMATION of all Things

CHAPTER VIII

The Third Proposition laid down, concerning the time and place of the Millennium. Several Arguments used to Evidence that it cannot be till after the Conflagration: and that the New Heavens and the New Earth are the true Seat of the blessed Millennium.

WE come now to the Third and last head of our Discourse: To determine the Timeand Placeof the Millennium. And seeing it is indifferent whether the evicences lead or follow the Conclusion, we will lay down the Conclusion in the first place, that our business may be more in view; and back it with evicences in the following part of the Chapter. Our Third and last Proposition therefore is this, That the Blessed Millennium, (properly so called) according as it is described in Scripture, cannot obtain in the present Earth, nor under the present constitution of Nature and Providence; but is to be celebrated in the New Heavens and New Earth,after the Conflagration. This Proposition, it may be, will seem a Paradox or singularity to many, even of those that believe a Millennium; We will therefore make it the business of this Chapter, to state it, and Evidence it; by such Arguments as are manifestly founded in Scripture and in Reason.

And to prevent mistakes, we must premise this in the first place; That, tho’ the Blessed Millenniumwill not be in this Earth, yet we allow that the state of the Church here, will grow much better than it is at present. There will be a full Resurrection of the Witnesses, and an Ascensioninto power, and the tenth part of the City will fall; which things imply ease from Persecution, The Con-version of some part of the Christian World to the reformed Faith, and a considerable diminution of the power of Antichrist. But this still comes far short of the happiness and glory wherein the future Kingdom of Christ is represented. Which cannot come to pass till the Man of Sinbe destroyed, with a total destruction. After the Resurrection of the Witnesses, there is a Third WOE yetto come: and how long that will last, does not appear. If it bear proportion with the preceding WOES, it may last some hundreds of years. And we cannot imagine the Millennium to begin till that WOEbe finished. As neither till the Vials be poured out, in the 15thchap. which cannot be all poured out till after the Resurrection of the Witnesses; those Vialsbeing the last plagues that compleat the destruction of Antichrist. Wherefore allowing that the Church, upon the Resurrection and Ascension of the Witnesses, will be advanced into a better condition, yet that condition cannot be the Millennial state; where the Beast is utterly destroyed, and Satan bound, and cast into the bottomless pit.

This being premised, let us now examine what grounds there are for the Translation of that blessed state into the New Heavens and New Earth: seeing that thought, it may be, to many persons, will appear new and extraordinary. In the first place, We suppose it out of dispute, that there will be New Heavens and a New Earth after the Conflagration. This was our first Proposition, and we depend upon it, as sufficiently Evidenced both from Scripture and Antiquity. This being admitted, How will you stock this New Earth? What use will you put it to? ’Twill be a much nobler Earth, and better built than the present: and ’tis pity it should only float about, empty and useless, in the wild Air. If you will not make it the seat and habitation of the Just in the blessed Millennium, what will you make it? How will it turn to account? what hath Providence designed it for? We must not suppose New Worlds made without counsel or design. And as, on the one hand, you cannot tell what to do with this New Creation, if it be not thus employ'd: so, on the other hand, it is every way fitted and suited to be an happy and Paradisiacal habitation, and answers all the natural Characters of the Millennial state; which is a great presumption that it is designed for it.

But to argue this more closely upon Scripture-grounds. St. Petersays, the Righteous shall inhabit the new Heavens and the new Earth: 2 Pet. 3. 13. Nevertheless, according to his promise, we look for new Heavens and new Earth, WHEREIN DWELLETH RIGHTEOUSNESS:that is, a Righteous people, as we have shewn before. But who are these righteous People? that's the great question. If you compare St. Peter's new Heavens and new Earth with St. John's, Apoc. 21. 1, 2. it will go far towards the resolution of this question: For St. Johnseems plainly to make the Inhabitants of the New Jerusalemto be in this New Earth. I saw, says he, new Heavens and a new Earth:and the New Jerusalem descending from God out of Heaven; therefore descending into this new Earth, which he had mentioned immediately before. And there the Tabernacle of God was with men, ver. 3. and there He that sate upon the Throne, said, Behold I make all things new. Referring still to this new Heavens and new Earth, as the Theater where all these things are acted, or all these Scenes exhibited: from the first Verse to the eighth. Now the New Jerusalem state being the same with the Millennial, if the one be in the new Heavens and new Earth, the other is there also. And this interpretation of St. John's words is confirm'd and fully assured to us by the Prophet Isaiah; who also placeth the joy and rejoycing of the new Jerusalemin the new Heavens and new Earth: Chap. 65. 17, 18. For behold I create new Heavens and a new Earth: and the former shall not be remembred: but be you glad and rejoyce for ever in that which I create: for behold I create Jerusalem a rejoycing and her people a joy. Namely in that new Heavens and new Earth. Which answers to St. John's Vision of the new Jerusalembeing let down upon the new Earth.

To these reasons, and deductions from Scripture, we might add the testimony of several of the Fathers; I mean of those that were Millenaries. For we are speaking now to such as believe the Millennium, but place it in the present Earth before the Renovation whereas the ancient Millenaries supposed the regeneration and renovation of the World before the kingdom of Christ came. As you may see in 1 Irenæus, a Justin Martyr, b Tertullian, c Lactantius, and d the Author ad Orthodoxos. And the neglect of this, I look upon as one reason, as we noted before, that brought that doctrine into discredit and decay. For when they placed the kingdom of the Saints upon this Earth, it became more capable of being abused, by fanatical spirits, to the disturbance of the World, and the invasion of the rights of the Magistrates, Civil or Ecclesiastical, under that notion of Saints. And made them also dream of sensual pleasures, such as they see in this life: Or at least gave an occasion and opportunity to those, that had a mind to make the doctrine odious, of charging it with these consequences. All these abuses are cut off, and these scandals prevented, by placing the Millennium aright. Namely, not in this present life, or on this present Earth, but in the new Creation, where peace and righteousness will dwell. And this is our first argument why we place the Millennium in the new Heavens and new Earth: And ’tis taken partly, you see, from the reason of the thing it self, the difficulty of assigning any other use of the New Earth, and its fitness for this; and partly from Scripture-evidence, and partly from Antiquity.

The second argument for our opinion, is this; The present constitution of Nature will not bear that happiness, that is promised in the Millennium, or is not consistent with it. The diseases of our Bodies, the disorders of our passions, the incommodiousness of external Nature; Indigency, servility, and the unpeaceableness of the World; These are things inconsistent with the happiness that is promised in the kingdom of Christ. But these are constant attendants upon this life, and inseparable from the present state of Nature. Suppose the Millennium was to begin Nine or Ten Years hence, as some pretend it will. How shall this World, all on a sudden, be metamorphosed into that happy state? No more sorrow, nor crying, nor pain, nor death, says St. John: All former things are past away. But how past away? Shall we not have the same Bodies: and the same external Nature: and the same corruptions of the Air: and the same excesses and in-temperature of Seasons? Will there not be the same barrenness of the ground: the same number of People to be fed: and must they not get their living by the sweat of their brows, with servile labour and drudgery? How then are all former evils past away? And as to publick affairs, while there are the same necessities of humane life, and a distinction of Nations, those Nations sometimes will have contrary interests, will clash and interfere one with another: whence differences, and contests, and Wars will arise, and the Thousand Years Truce, I am afraid, will be often broken. We might add also, that if our Bodies be not changed, we shall be subject to the same appetites, and the same passions: and upon those, vices will grow: as bad fruit upon a bad Tree. To conclude, so long as our Bodies are the same: external Nature the same: The necessities of humane life the same: which things are the roots of evil; you may call it a Millennium, or what you please, but there will be still diseases, vices, Wars, tears and cries, pain and sorrow in this Millennium; And if so, ’tis a Millenniumof your own making; for that which the Prophets describe is quite another thing.

Furthermore, if you suppose the Millennium will be upon this Earth, and begin, it may be, ten or twenty years hence, How will it be introduc'd: how shall we know when we are in it, or when we enter upon it? If we continue the same, and all Nature continue the same, we shall not discern when we slip into the Millennium. And as to the Moral state of it, shall we all, on a sudden, become Kings and Priests to God?wherein will that change consist, and how will it be wrought? St. Johnmakes the First Resurrectionintroduce the Millennium; and that's a conspicuous mark and boundary. But as to the modern or vulgar Millennium, I know not how ’tis ushered in. Whether they suppose a visible resurrection of the Martyrs, and a visible Ascension: and that to be a Signal to all the World that the Jubilee is beginning: or whether ’tis gradual and creeps upon us in-sensibly: or the fall of the Beast marks it. These things need both explication and evicence; for to me they seem either arbitrary, or unintelligible.

But to return more closely to our Subject. That which gives me the greatest scandal in this doctrine of the vulgar Millennium, is, their joyning things together that are really inconsistent; a natural World of one colour, and a moral World of another. They will make us happy in spight of Nature: as the Stoicks would make a man happy in Phalaris his Bull; so must the Saints be in full bliss in the Millennium, tho’ they be under a fit of the Gout or of the Stone. For my part, I could never reconcile pain to happiness: It seems to me to destroy and drown all pleasure, as a loud noise does a still voice. It affects the Nerves with violence, and over-bears all other motions. But if, according to this modern supposition, they have the same Bodies, and breath the same air, in the Millennium, as we do now, there will be both private and Epidemical distempers, in the same manner as now; Suppose then a Plague comes and sweeps away half an hundred thousand Saints in the Millennium, is this no prejudice or dishonour to the State? Or a War makes a Nation desolate: or, in single Persons, a lingring disease makes life a burthen: or a burning Fever, or a violent Colick tortures them to death. Where such evils as these reign, christen the thing what you will, it can be no better than a Mock-Millennium. Nor shall I ever be perswaded that such a state as our present life, where an akeing Tooth, or an akeing Head, does so discompose the Soul, as to make her unfit for business, study, devotion, or any useful employment: And that all the powers of the mind, all its vertue, and all its wisdom, are not able to stop these little motions, or to support them with tranquility: I can never perswade my self, I say, that such a state was designed by God or Nature, for a state of happiness.

Our third argument is this; The future kingdom of Christ will not take place, till the kingdom of Antichrist be wholly destroyed. But that will not be wholly destroyed till the end of the World, and the appearing of our Saviour. Therefore the Millennium will not be till then. Christ and Antichrist cannot reign upon Earth together: their kingdoms are opposite, as Light to darkness. Besides, the kingdom of Christ is universal, extends to all the Nations, and leaves no room for other kingdoms at that time. Thus it is described in Daniel, in the place mentioned before, Chap. 7. 13, 14. I saw in the Night visions, and behold, one like the Son of man, came with the Clouds of Heaven, and came to the Ancient of days; And there was given him dominion and glory, and a kingdom; that all People, Nations, and Languages, should serve him. And again, ver. 27. And the kingdom and dominion and the greatness of the kingdom under the whole heaven, shall be given to the people of the Saints of the most High; whose kingdom is an everlasting kingdom, and all dominions shall serve and obey him.

The same character of universality is given to the kingdom of Christ by David, Isaiah, and other Prophets. But the most direct evicence of this, is from the Apocalypse: where the Beast and false Prophetare thrown into the Lake of Fire and Brimstone, (Chap. 19. 20) before the Millennium comes on: ch. 20. This, being cast into a Lake of fire burning with brimstone, must needs signifie utter destruction. Not a diminution of power onely, but a total perdition and consumption. And that this was before the Millennium, both the order of the narration shows, and its place in the Prophecy; And also because notice is taken, at the end of the Millennium, of the Beast and false Prophet's being in the Lake of fire, as of a thing past, and formerly transacted. For when Satan, at length, is thrown into the same Lake, ’tis said, He is thrown into the Lake of fire and brimstone, where the Beast and false Prophet are: Apoc. 20. 10. They were there before, it seems; namely, at the beginning of the Millennium; and now at the conclusion of it, the Devil is thrown in to them. Besides, the Ligation of Satan Evidences this point effectually. For so long as Antichrist reigns, Satan cannot be said to be bound; but he is bound at the beginning of the Millennium, therefore Antichrist's reign was then totally expired. Lastly, the destruction of Babylon, and the destruction of Antichrist go together: but you see Babylonutterly and finally destroyed, (Apoc. 18. and19.) before the Millennium comes on. I say utterly and finally destroyed. For she is not onely said to be made an utter desolation, but to be consumed by fire: and absorpt as a Milstone thrown into the Sea: and that she shall be found no more at all, Chap. 18. 21. Nothing can express a total and universal destruction more effectually, or more emphatically. And this is before the Millennium begins; as you may see both by the order of the Prophecies, and particularly, in that upon this destruction, the Hallelujah's are sung, Chap. 19. and concluded thus, (ver. 6, 7.) Hallelujah, for the God omnipotent reigneth. Let us be glad and rejoyce and give honour to him; for the marriage of the Lamb is come, and his wife hath made her self ready. This, I suppose, every one allows to be the Millennial state, which now approaches, and is making ready, upon the destruction of Babylon.

Thus much for the first part of our argument, that the kingdom of Christ will not take place, till the kingdom of Antichrist be wholly destroyed. We are now to Evidence the second part: That the kingdom of Antichrist will not be wholly destroyed till the end of the World, and the coming of our Saviour. This, one would think, is sufficiently Evidenced from St. Paul's words alone, 2 Thess. 2. 8. The Lord shall consume the man of sin, who is supposed the same with Antichrist, with the Spirit of his mouth, and shall destroy him with the brightness of his coming. He will not then be destroyed before the coming of our Saviour: and that will not be till the end of the World. For St. Petersays, Act. 3. 21. The Heaven must receive him, speaking of Christ, until the times of restitution of all things:that is, the renovation of the World. And if we consider that our Saviour's coming will be in flames of fire, as the same Apostle St. Paultells us, 2 Thess. 1. 7, 8. ’tis plain that his coming will not be till the Conflagration: in which last flames Antichrist, will be universally destroyed. This manner of destruction agrees also with the Apocalypse, and with Daniel, and the Prophets of the old Testament. As to the Apocalypse, Babylon, the seat of Antichrist, is represented there as destroyed by Fire, chap. 18. 8, 18. ch. 14. 11. ch. 19. 3, 20. And in Daniel, when the Beast is destroyed, ch. 7. 11. His body was given to the burning flame. Then as to the other Prophets, they do not, you know, speak of Antichrist or the Beast in terms: but under the Types of Babylon, Tyre, and such like; and these places or Princes are represented by them as to be destroyed by fire, Isa. 13. 19. Jer. 51. 25. Ezek. 28. 18.

So much for this third Argument. The fourth Argument is this: The Future Kingdom of Christ will not be till the day of Judgment and the Resurrection. But that will not be till the end of the World. Therefore neither the kingdom of Christ. By the day of Judgment here I do not mean the final and universal Judgment: Nor by the Resurrection, the final and universal Resurrection: for these will not be till after the Millennium. But we understand here the first day of Judgment and the first Resurrection, which will be at the end of this present World; according as St. Johndoes distinguish them, in the 20thchap. of the Apocalypse. Now that the Millennium will not be till the day of Judgment in this sence, we have both the testimonies of Danieland of St. John. Danielin the 7thchap. supposes the Beast to rule till judgment shall sit, and then they shall take away his dominion, and it shall be given to the people of the Saints of the most High. St. Johnmakes an explicit declaration of both these, in this 20thchap. of the Apocalypse, which is the great Directory in this point of the Millennium; He says there were Thrones set, as for a judicature.ver. 4Then there was a Resurrection from the Dead: and those that rise, reigned with Christ a Thousand years. Here's a Judicial Session, a Resurrection, and the reign of Christ joyned together. There is also another passage in St. John, that joyns the judgment of the Dead with the Kingdom of Christ. ’Tis in the 11thchap. under the seventh Trumpet. The words are these, ver. 15. And the seventh Angel sounded, and there were great voices in heaven, saying, the kingdoms of this world are become the kingdoms of our Lord and of his Christ: and he shall reign for ever and ever. And the four and twenty Elders, &c. And the nations were angry, and thy wrath is come, and the time of the Dead, that they should be judged, and that thou shouldst give reward unto thy servants the Prophets, and to the Saints, and them that fear thy name. Here are two things plainly expressed and linked together, The judging of the Dead, and the Kingdom of Christ; wherein the Prophets and Saints are rewarded. Now as the judging of the Deadis not in this life, so neither is the reward of the Prophets and Saints in this life: as we are taught sufficiently in the Gospel and by the Apostles, (Matt. 19. 28. 1 Thess. 1. 7. 2 Tim. 4. 8. 1 Pet. I. 7. and ch. 5. 4.) Therefore the Reign and Kingdom of Christ which is joyned with these two, cannot be in this life, or before the end of the world. And as a further testimony and confirmation of this, we may observe that St. Paulto Timothy, hath joyned together these three things; The appearance of Christ, the Reign of Christ, and the judging of the Dead. I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead, at his appearing, and his kingdom, 2 Tim. 4. 1.

This might also be Evidenced from the order, extent, and progress, of the Prophecies of the Apocalypse; whereof some are such as reach to the end of the World, and yet must be accomplished before the Millennium begin: as the Vials. Others are so far already advanced towards the end of the World, as to leave no room for a thousand years reign; as the Trumpets. But because every one hath his own interpretation of these Prophecies, and it would be tedious here to Evidence any single Hypothesis in contradistinction to all the rest, we will therefore leave this remark, to have more or less effect, according to the minds it falls upon. And proceed to our fifth Argument.

Fifthly, The New Jerusalem-state is the same with the Millennial state: But the New Jerusalem-state will not be till the end of the World, or till after the Conflagration: Therefore neither the Millennium. That the New Jerusalem-state is the same with the Millennium, is agreed upon, I think, by all Millenaries, Ancient and Modern. Justin Martyr, Irenæus, and Tertullian, speak of it in that sence; and so do the later Authors, so far as I have observed. And St. Johnseems to give them good authority for it. In the 10th chap. of the Apocalypse, he says, the Camp of the Saintsand the Beloved Citywere besieged by Satan and his Gigantick crew at the end of the Millennium. That Beloved Cityis the New Jerusalem, and you see it is the same with the Camp of the Saints, or, at least, contemporary with it. Besides, the marriage of the Lamb was in the New Jerusalem, for that was the Spouse of the Lamb, Apoc. 21. 2. Now this Spouse was ready, and this marriage was said to be come, at the destruction of Babylon: which was the beginning of the Millennium, ch. 18. 7. Therefore the New Jerusalem run all along with the Millennium, and was indeed the same thing under another name. Lastly, What is this New Jerusalem if it be not the same with the Millennial state? It is promised as a reward to the sufferers for Christ, Apoc. 3. 12. and you see its wonderful priviledges, ch. 21. 3, 4. and yet it is not heaven and eternal Life; for it is said to come down from God out of Heaven, ch. 21. 2. and ch. 3. 12. it can therefore be nothing but the glorious kingdom of Christ upon Earth, where the Saints shall reign with him a Thousand Years.

Now as to the second part of our Argument, that the New Jerusalem will not come down from Heaven till the end of the World: of this St. Johnseems to give us a plain evicence or demonstration; for he places the New Jerusalem in the New Heavens and New Earth, which cannot be till after the Conflagration. Let us hear his words, Apoc. 21. 1, 2. And I saw a New Heaven and a New Earth, for the first heaven and the first earth were passed away, and there was no more sea. And I John saw the Holy City, New Jerusalem, coming down from God out of heaven: prepared as a Bride adorned for her husband. When the New Earth was made, he sees the New Jerusalem coming down upon it; and this renovation of the Earth not being till the Conflagration. The New Jerusalem could not be till then, neither. The Prophet Isaiahhad long before said the same thing, though not in terms so express; He first says, Behold I create new heavens and a new earth, wherein you shall rejoyce. Then subjoyns immediately, Behold, I create Jerusalem a rejoycing. This rejoycing is still in the same place; in the New Heavens and New Earth, or in the New Jerusalem. And St. Johnin a like method first, sets down the New Earth, then the New Jerusalem; and expresses the mind of the Prophet Isaiah more distinctly.

This leads me to a Sixth Argument to confirm our Conclusion. The time of the Restitutionor Restauration of all things, spoken of by St. Peterand the Prophets, is the same with the Millennium: But that Restauration will not be till the coming of Christ, and the end of the World: Therefore neither the Millennium. That this Restitution of all things will not be till the coming of our Saviour, St. Peterdeclares in his Sermon, Act. 3. 21. and that the coming of our Saviour will not be till the end of the World, or till the Conflagration, both St. Pauland St. Petersignifie to us, 1 Thess. 1. 7, 8. 2 Pet. 3. 10. Therefore it remains only to Evidence, that this Restitution of all things spoken of here by the Apostle, is the same with the Millennium. I know that which it does directly and immediately signifie, is the Renovation of the World: but it must include the Moral World as well as the Natural: otherwise it cannot be truly said, as St. Peterdoes there, that all the Prophets have spoken of it. And what is the Renovation of the Natural and Moral World, but the New Jerusalem or the Millennium.

These Arguments, taken together, have, to me, an irresistible evidence for the evicence of our Conclusion: That the Blessed Millennium cannot obtain in the present Earth, or before the Conflagration; But when Nature is renewed, and the Saints and Martyrs raised from the Dead, then they shall reign together with Christ, in the New Heavens and New Earth, or in the New Jerusalem; Satan being bound for a thousand years.

Footnotes

358:1 li. 5, ch. 32, &c.
358:a Dial. cumTryph.
358:b Contra Marc.
358:c Li. 7.
358:d Quæst. & respon. 93.

September 25, 2011
0
Published in The Sacred theory of the Earth
Written by LC Geerts

Book IV: Chapter IX

THE SACRED THEORY OF THE EARTH

by Thomas Burnet

THE FOURTH BOOK

Concerning theNEW HEAVENS and NEW EARTH, AND Concerning theCONSUMMATION of all Things

CHAPTER IX

The chief employment of the Millennium, DEVOTION and CONTEMPLATION.

WE have now done with the substance of our Discourse: which is comprehended in these Three Propositions:

I. After the Conflagration of this World, there will be New Heavens and a New Earth: And that Earth will be inhabited.

II. That there is an happy Millennial state; Or a future kingdom of Christ and his Saints, prophesied of and promised in the Old and New Testament: and received by the Primitive Church, as a Christian and Catholick doctrine.

III. That this blessed Millennial state, according as it is described in Scripture, cannot take place in the present Earth, nor under the present constitution of Nature and Providence: But is to be celebrated in the New Heavens and New Earth, after the Conflagration.

These three Propositions support this Work; and if any of them be broken, I confess my design is broken, and this Treatise is of no effect. But what remains to be spoken to in these last Chapters, is more circumstantial or modal; and an error or mistake in such things, does not wound any vital part of the argument. You must now therefore lay aside your severity, and rigorous censures; we are very happy, if, in this life, we can attain to the substance of truth: and make rational conjectures concerning modes and circumstances; where every one hath a right to offer his sence, with modesty and submission. Revelations made to us from Heaven in this present state, are often incompleat, and do not tell us all: as if it was on purpose to set our thoughts a work to supply the rest; which we may lawfully do, provided it be according to the analogy of Scripture and Reason.

To proceed therefore; We suppose, as you see, the new Heavensand the new Earthto be the seat of the Millennium:and that new Creation to be Paradisiacal. Its Inhabitants also to be righteous Persons, the Saints of the most High. And seeing the ordinary employments of our present life, will then be needless and superseded, as Military affairs, Sea-affairs, most Trades and Manufactures, Law, Physick, and the laborious part of Agriculture: it may be wondered, how this happy People, will bestow their time: what entertainment they will find in a state of so much ease, and so little action. To this one might answer in short, by another question, Howwould they have entertained themselves in Paradise, if man had continued in Innocency? This is a revolution of the same state, and therefore they may pass their time as well now, as they could have done then. But to answer more particularly, besides all innocent diversions, ingenuous conversations, and entertainments of friendship, the greatest part of their time will be spent in Devotionand Contemplation. O happy employment, and next to that of Heaven it self. What do the Saints above, but sing praises unto God, and contemplate his Perfections. And how mean and despicable, for the most part, are the employments of this present life, if compared with those intellectual actions. If Mankind was divided into ten parts, nine of those ten employ their time to get bread to their belly, and cloaths to their back; And what impertinences are these to a reasonable Soul, if she was free from the clog of a mortal Body; or if that could be provided for, without trouble or loss of time? Corporeal labour is from need and necessity, but intellectual exercises are matter of choice, that please and perfect at the same time.

Devotion warms and opens the Soul, and disposes it to receive divine influences. It sometimes raises the mind into an heavenly ecstasie, and fills it with a joy that is not to be exprest. When it is pure, it leaves a strong impression upon the heart, of Love to God; and inspires us with a contempt of this World, having tasted the pleasures of the World to come. In the state which we speak of, seeing the Tabernacle of God will be with men, we may reasonably suppose that there will be greater effusions and irradiations of the Holy Spirit, than we have or can expect in this region of darkness: and consequently, all the strength and comfort that can arise from private devotion.

And as to their publick Devotions, all beauties of holiness, all perfection of divine worship, will shine in their Assemblies. Whatsoever Davidsays of Sionand Jerusalemare but shadows of this new Jerusalem, and of the glory that will be in those Solemnities. Imagine what a Congregation will be there of Patriarchs, Prophets, Apostles, Christian Martyrs, and Saints of the first rank, throughout all Ages. And these all known to one another by their Names and History. This very meeting together of such Persons, must needs create a joy unspeakable: But when they unite in their praises to God and to the Lamb, with pure hearts full of divine Love: when they sing their Halleluiah's to him that sits upon the Throne, that hath washed them in his blood, and redeemed them out of every Kingdom, and Tongue, and People, and Nation. When, with their Psalms in their hands, they triumph over Sin, and Death, and Hell, and all the Powers of Darkness: can there be any thing, on this side Heaven, and a Quire of Angels, more glorious or more joyful?

But why did I except Angels? Why may not they be thought to be present at these Assemblies? In a Society of Saints and purified Spirits, Why should we think their converse impossible? In the Golden Age, the gods were always represented, as having freer intercourse with Men; and before the Flood, we may reasonably believe it so. I cannot think, Enochwas translated into Heaven without any converse with its Inhabitants before he went thither. And seeing the Angels vouchsafed often, in former Ages, to visit the Patriarchs upon Earth, we may with reason judge, that they will much more converse with the same Patriarchs and holy Prophets, now they are risen from the Dead, and cleansed from their sins, and seated in the new Jerusalem. I cannot but call to mind upon this occasion, that representation which St. Paul makes to us, of a glorious state and a glorious Assembly, too high for this present Earth: ’Tis Hebr. 12. 22, &c. in these words. But you are come unto Mount Sion, and unto the City of the living God, the heavenly Jerusalem, and to an innumerable company of Angels; To the general Assembly and Church of the First-born, which are written in Heaven; and to God the Judge of all, and to the Spirits of just men made perfect. This, I know, several apply to the Times and state of the Gospel, in opposition to that of the Law; and it is introduced in that manner; But here are several expressions too high for any present state of things; They must respect a future state, either of Heaven, or of the Millennial kingdom of Christ. And to the later of these the expressions agree, and have a peculiar fitness and applicability to it. And what follows in the context, ver. 26, 27, 28. about shaking the Heavens and the Earth once more:Removing the former Scenes, and bringing on a new Kingdom that cannot be shaken: All this, I say, answers to the kingdom of Christ, which is to be established in the new Heavens and new Earth.

But to proceed in their publick Devotions; Suppose this August Assembly, inflamed with all divine passions, met together to celebrate the name of God; with Angels intermixt, to bear a part in this holy exercise. And let this concourse be, not in any Temple made with hands, but under the great roof of Heaven, (the true Temple of the most High,) so as all the Air may be filled with the chearful harmony of their Hymns and Halleluiahs. Then, in the heighth of their devotion, as they sing praises to the Lamb, and to him that sits upon the Throne, suppose the Heavens to open, and the Son of God to appear in his glory, with Thousands and Ten Thousands of Angels round about him; That their eyes may see him, who, for their sakes, was crucified upon Earth, now encircled with Light and Majesty. This will raise them into as great transports as humane nature can bear: They will wish to be dissolved, they will strive to fly up to him in the clouds, or to breath out their Souls in repeated doxologies of Blessing, and honour, and glory, and power, to him that sits upon the Throne, and to the Lamb, for ever and ever.

But we cannot live always in the flames of Devotion. The weakness of our nature will not suffer us to continue long under such strong Passions, and such intenseness of Mind. The question is therefore, What will be the ordinary employment of that life? How will they entertain their thoughts, or spend their time? For we suppose they will not have that multiplicity of frivolous business that we have now: About our Bodies, about our Children: in Trades and Mechanicks: in Traffick and Navigation: or Wars by Sea or Land. These things being swept away, wholly or in a great measure, what will come in their place? how will they find work or entertainment for a long life? If, we consider, who they are that will have a part in this first Resurrection, and be Inhabitants of that World that is to come, we may easily believe that the most constant employment of their life will be CONTEMPLATION. Not that I exclude any innocent diversions, as I said before: The entertainments of friendship, or ingenuous conversation, but the great business and design of that life is Contemplation: as preparatory to heaven and eternal Glory. Ut paulatim assuescant capere Deum, as Irenæussays: That they may, by degrees, enlarge their capacities, fit and accustom themselves to receive God. Or, as he says in another place, That they may become capable of the glory of the Father, that is, capable of bearing the glory and presence of God: capable of the highest enjoyment of him, which is usually called the Beatifical Vision; and is the condition of the blessed in Heaven.

It cannot be denyed, that in such a Millennial state, where we shall be freed from all the incumbrances of this life, and provided of better Bodies and greater light of Mind: It cannot be doubted, I say, but that we shall then be in a disposition to make great proficiency in the knowledge of all things, Divine and Intellectual: and consequently of making happy preparations for entring upon a further state of glory. For there is nothing certainly does more prepare the mind of man for the highest perfections, than Contemplation: with that Devotion which naturally flows from it, as heat follows light. And this Contemplation hath always a greater or less effect upon the mind according to the perfection of its object. So as the Contemplation of the Divine Nature, is, of all others, the most perfective in it self, and to us, according to our capacities and degree of abstraction. An Immense Beingdoes strangely fill the Soul: and Omnipotency, Omnisciency, and Infinite Goodness, do enlarge and dilate the Spirit, while it fixtly looks upon them. They raise strong passions of Love and Admiration, which melt our Nature, and trans-form it into the mould and image of that which we contemplate. What the Scripture says of our Transformationinto the Divine likeness: what St. Johnand the Platonistssay of our Unionwith God. And whatever is not Cant in the Mystical Theology, when they tell us of being Deified: all this must spring from these sources of Devotion and Contemplation. They will change and raise us from perfection to perfection, as from glory to glory: into a greater similitude and nearer station to the Divine Nature.

The Contemplation of God and his Works, comprehends all things. For, the one makes the uncreated World, and the other the Created. And as the divine Essence and Attributes are the greatest object that the mind of man can set before it self; so next to that are the effects and emanations of the Divinity, or the Works of the Divine Goodness, Wisdom, and Power, in the Created World. This hath a vast extent and variety, and would be sufficient to entertain their time, in that happy state, much longer than a thousand years. As you will easily grant, if you allow me but to point at the several heads of those Speculations.

The Contemplation of the Created Worlddivides it self into three parts, that of the IntellectualWorld: that of the Corporeal: And the Government and Administration of both, which is usually called Providence. These three, drawn into one thought, with the reasons and proportions that result from them, compose that GRAND IDEA, which is the treasury and comprehension of all Knowledge. Whereof we have spoken more largely in the last Chapter of the Second Book of this Theory, under the name of the Mundane Idea. But at present we shall only mention such particulars, as may be thought proper subjects for the meditations and enquiries of those who shall enjoy that happy state which we now treat of.

As to the Intellectual World, excepting our own Souls, we know little, in this region of darkness where we are at present, more than bare names. We hear of Angels and Archangels, of Cherubins and Seraphins, of Principalities and Powers and Thrones and Dominions. We hear the sound of these words with admiration, but we know little of their natures; wherein their general notion, and wherein their distinction, consists: what peculiar excellencies they have, what offices and employments: of all this we are ignorant. Only in general, we cannot but suppose that there are more orders and degrees of Intellectual Beings, betwixt us and the Almighty, than there are kinds or species of living Creatures upon the face of the Earth: betwixt Man, their Lord and Master, and the least Worm that creeps upon the ground. Nay, than there are Stars in Heaven, or Sands upon the Sea shore. For there is an infinite distance and interval betwixt us and God Almighty: and all that, is filled with created Beings of different degrees of perfection, still approaching nearer and nearer to their Maker. And when this invisible World shall be opened to us: when the Curtain is drawn, and the Celestial Hierarchy set in order before our eyes, we shall despise our selves, and all the petty glories of a mortal life, as the dirt under our feet.

As to the Corporeal Universe, we have some share already in the Contemplation and knowledge of that: tho’ little in comparison of what will be then discovered. The doctrine of the Heavens, fixed Stars, Planets and Comets, both as to their matter, motion and form, will be then clearly demonstrated: and what are mysteries to us now, will become matter of ordinary conversation. We shall be better acquainted with our neighbouring Worlds, and make new discoveries as to the state of their affairs. The Sun especially, the Great Monarch of the Planetary Worlds: whose dominion reaches from Pole to Pole, and the greatness of his kingdom is under the whole heaven. Who sends his bright messengers every day through all the regions of his vast Empire: throwing his beams of light round about him, swifter and further than a thought can follow. This noble Creature, I say, will make a good part of their study in the succeeding World. Eudoxusthe Philosopher, wished he might die like Phaeton, in approaching too near to the Sun; provided he could fly so near it, and endure it so long, till he had discovered its beauty and perfection. Who can blame his curiosity: who would not venture far to see the Court of so great a Prince: who hath more Worlds under his command than the Emperors of the Earth have Provinces or Principalities. Neither does he make his Subjects slaves to his pleasure, or tributaries to serve and supply his wants; on the contrary, They live upon him, he nourishes and preserves them: gives them fruits every year, corn, and wine, and all the comforts of life. This glorious Body, which now we can only gaze upon and admire, will be then better understood. A mass of Light and Flame, and Ethereal matter, ten thousand times bigger than this Earth: Enlightning and enlivening an Orb that exceeds the bulk of our Globe, as much as that does the least sand upon the Sea shore, may reasonably be presumed to have some great Being at the Centre of it. But what that is, we must leave to the enquiries of another life.

The Theory of the Earthwill be a common lesson there: carried through all its vicissitudes and periods from first to last, till its entire revolution be accomplished. I told you in the Preface, The Revolution of Worldswas one of the greatest Speculations that we are capable of in this life: and this little World where we are, will be the first and easiest instance of it; seeing we have Records, Historical or Prophetical, that reach from the Chaos to the end of the new. Heavens and new Earth: which course of time makes up the greatest part of the Circle or Revolution. And as what was before the Chaos, was but the first remove from a Fixt Star, so what is after the thousand years Renovation, is but the last step to it again.

The Theory of humane Natureis also an useful and necessary speculation, and will be carried on to perfection in that state. Having fixt the true distinction betwixt Matter and Spirit, betwixt the Soul and the Body, and the true nature and laws of their union: The original contract, and the terms ratified by Providence at their first conjunction: It will not be hard to discover the springs of action and passion: how the thoughts of our mind, and the motions of our body act in dependance one upon another. What are the primary differences of Genius's and complexions, and how our Intellectuals or Morals depend upon them. What is the Root of Fatality, and how far it extends. By these lights, they will see into their own and every Man's breast, and trace the foot-steps of the divine wisdom in that strange composition of Soul and Body.

This indeed is a mixt speculation, as most others are: and takes in something of both Worlds, Intellectual and Corporeal: and may also belong in part to the Third Head we mentioned, Providence. But there is no need of distinguishing these Heads so nicely, provided we take in, under some or other of them, what may be thought best to deserve our knowledge, now, or in another World. As to Providence, what we intend chiefly by it here, is the general œconomy of our Religion, and what is revealed to us in Scripture, concerning God, Angels, and Mankind. These Revelations, as most in Sacred Writ, are short and incompleat: as being designed for practice more than for speculation, or to awaken and excite our thoughts, rather than to satisfie them. Accordingly we read in Scripture of a Triune Deity: of God made flesh, in the Womb of a Virgin: Barbarously crucified by the Jews: Descending into Hell: rising again from the Dead: visibly ascending into Heaven: And sitting at the right hand of God the Father, above Angels and Arch-Angels. These great things are imperfectly revealed to us in this life; which we are to believe so far as they are reveal'd: In hopes these mysteries will be made more intelligible, in that happy state to come, where Prophets, Apostles, and Angels, will meet in conversation together.

In like manner, how little is it we understand concerning the Holy Ghost. That he descended like a Doveupon our Saviour: Like cloven Tongues of fire upon the Apostles; The Place being filled with a rushing mighty Wind: That he over-shadowed the Blessed Virgin, and begot the Holy Infant. That He made the Apostles speak all sort of Tongues and Languages ex tempore, and poured out strange Vertues and miraculous Gifts upon the Primitive Christians. These things we know as bare matter of fact, but the method of these operations we do not at all understand. Who can tell us now, what that is which we call INSPIRATION?What change is wrought in the Brain, and what in the Soul: and how the effect follows? Who will give us the just definition of a Miracle?What the proximate Agent is above Man, and whether they are all from the same power? How the manner and process of those miraculous changes in matter, may be conceived? These things we see darkly, and hope they will be set in a clearer light, and the Doctrines of our Religion more fully expounded to us, in that Future World. For as several things obscurely exprest in the Old Testament, are more clearly revealed in the New; So the same mysteries, in a succeeding state, may still receive a further explication.

The History of the Angels, Good or bad, makes another part of this Providential Systeme. Christian Religion gives us some notices, of both kinds, but very imperfect; What interest the Good Angels have in the government of the World, and in ordering the affairs of this Earth and Mankind: What subjection they have to our Saviour, and what part in his Ministery: Whether they are Guardians to particular Persons, to Kingdoms, to Empires: All that we know at present, concerning these things, is but conjectural. And as to the bad Angels, who will give us an account of their fall, and of their former condition? I had rather know the history of Lucifer, than of all the Babylonianand PersianKings; Nay, than of all the Kings of the Earth. What the Birthright was of that mighty Prince: what his Dominions: where his Imperial Court and Residence? How he was depos'd: for what Crime, and by what Power? How he still wages War against Heaven, in his exile: What Confederates he hath: What is his Power over Mankind, and how limited? What change or damage he suffered by the coming of Christ, and how it altered the posture of his affairs. Where he will be imprisoned in the Millennium:and what will be his last fate and final doom: whether he may ever hope for a Revolution or Restauration? These things lie hid in the secret Records of Providence, which then, I hope, will be opened to us.

With the Revolution of Worlds, we mentioned before the Revolution of Souls; which is another great Circle of Providence, to be studied hereafter. We know little here, either of the pre-existence or post-existence of our Souls. We know not what they will be, till the loud Trump awakes us, and calls us again into the Corporeal World. Who knows how many turns he shall take upon this stage of the Earth, and how many trials he shall have, before his doom will be finally concluded. Who knows where, or what, is the state of Hell: where the Souls of the wicked are said to be to Eternity. What is the true state of Heaven: what our Celestial Bodies: and what that sovereign happiness that is called the Beatifical Vision?Our knowledge and conceptions of these things, are, at present, very general and superficial; But in the future kingdom of Christ, which is introductory to Heaven it self, these imperfections, in a great measure, will be done away; and such preparations wrought, both in the will and understanding, as may fit us for the life of Angels, and the enjoyment of God in Eternal Glory.

Thus you see in general, what will be the employment of the Saints in the blessed Millennium. And tho’ they have few of the trifling businesses of this life, they will not want the best and noblest of diversions. ’Tis an happy thing when a Man's pleasure is also his perfection: for most Men's pleasures are such as debase their nature. We commonly gratifie our lower faculties, our passions, and our appetites: and these do not imEvidence, but depress the mind. And besides, they are so gross, that the finest tempers are surfeited in a little time. There is no lasting pleasure, but Contemplation. All others grow flat and insipid upon frequent use; And when a Man hath run thorough a Sett of Vanities, in the declension of his Age, he knows not what to do with himself, if he cannot Think. He saunters about, from one dull business to another, to wear out time: And hath no reason to value life, but because he's afraid of death. But Contemplation is a continual spring of fresh pleasures. Truth is inexhausted, and when you are once in the right way, the further you go, the greater discoveries you make, and with the greater joy. We are sometimes highly pleased, and even transported, with little inventions in Mathematicks, or Mechanicks, or natural Philosophy; All these things will make part of their diversion and entertainment in that state; All the doctrine of sounds and harmony: Of light, colours, and perspective, will be known in perfection. But these I call Diversions, in comparison of their higher and more serious speculations, which will be the business and happiness of that life.

Do but imagine, that they will have the Scheme of all humane affairs lying before them: from the Chaos to the last period. The universal history and order of times. The whole œconomy of the Christian Religion, and of all Religions in the World. The Plan of the undertaking of the Messiah: with all other parts and ingredients of the Providence of this Earth. Do but imagine this, I say, and you will easily allow, that when they contemplate the beauty, wisdom, and goodness, of the whole design, it must needs raise great and noble passions, and a far richer joy than either the pleasures or speculations of this life can excite in us. And this being the last Act and close of all humane affairs, it ought to be the more exquisite and elaborate: that it may crown the work, satisfie the Spectators, and end in a general applause. The whole Theater resounding with the praises of the great Dramatist, and the wonderful art and order of the composition.

September 25, 2011
0
Published in The Sacred theory of the Earth
Written by LC Geerts

Book IV: Chapter VI

THE SACRED THEORY OF THE EARTH

by Thomas Burnet

THE FOURTH BOOK

Concerning theNEW HEAVENS and NEW EARTH, AND Concerning theCONSUMMATION of all Things

CHAPTER VI

The sence and testimony of the Primitive Church concerning the Millennium, or future kingdom of Christ: from the times of the Apostles to the Nicene Council. The second Proposition laid down. When, by what means, and for what reasons, that doctrine was afterwards neglected or discountenanced.

YOU have heard the voice of the Prophetsand Apostles, declaring the future kingdom of Christ. Next to these, the Primitive Fathersare accounted of good authority; Let us therefore now enquire into their Sence concerning this Doctrine, that we may give satisfaction to all parties; And both those that are guided by Scripture alone, and those that have a Veneration for Antiquity, may find evicences suitable to their inclinations and judgment.

And to make few words of it, we will lay down this Conclusion, That the Millennial kingdom of Christ was the general doctrine of the Primitive Church, from the times of the Apostles to the NiceneCouncil; inclusively. St. Johnout-lived all the rest of the Apostles, and towards the latter end of his life, being banished into the Isle of Pathmos, he writ his Apocalypse; wherein he hath given us a more full and distinct account of the Millennial kingdom of Christ, than any of the Prophets or Apostles before him. Papias, Bishop of Hierapolis, and Martyr; one of St. John's Auditors, as Irenæustestifies; taught the same doctrine after St. John. He was the familiar friend of Polycarp, another of St. John's Disciples; and either from him, or immediately from St. John's mouth, he might receive this doctrine. That he taught it in the Church, is agreed on by all hands; both by those that are his followers, as Irenæus; and those that are not well-wishers to this doctrine, as Eusebiusand Jerome.

There is also another chanel wherein this doctrine is traditionally derived from St. John, namely by the Clergy of Asia; as Irenæustells us in the same Chapter. For, arguing the point, he shows that the Blessing promised to Jacobfrom his Father Isaac, was not made good to him in this life, and therefore he says, without doubt those words had a further aim and prospect upon the times of the kingdom: (so they used to call the Millennial state) when the Just rising from the dead, shall reign: and when Nature renewed and set at liberty, shall yield plenty and abundance of all things; being blest with the dew of Heaven, and a great fertility of the Earth. According as has been related by those Ecclesiasticks or Clergy, who see St. John, the Disciple of Christ: and heard of him WHAT OUR LORD HAD TAUGHT CONCERNING THOSE TIMES. This, you see, goes to the Fountain-head. The Christian Clergy receive it from St. John, and St. Johnrelates it from the mouth of our Saviour.

So much for the Original authority of this doctrine, as a Tradition: that it was from St. John, and by him from Christ. And as to the propagation and prevailing of it in the primitive Church, we can bring a witness beyond all exception, Justin Martyr, contemporary with Irenæus, and his Senior. He says, that himself, and all the Orthodox Christians of his time, did acknowledge the Resurrection of the flesh(suppose the first resurrection) and a thousand years reign in Jerusalem restored, or in the new Jerusalem. According as the Prophets, Ezekiel, and Isaiah, and Others, attest with common consent. As St. Peterhad said before, Act. 3. 21. That all the Prophets had spoken of it. Then he quotes the 65th. Chapter of Isaiah, which is a bulwork for this doctrine, that never can be broken. And to shew the Jew, with whom he had this discourse, that it was the sence of our Prophets, as well as of theirs, He tells him, that a certain Man amongst us Christians, by name John, one of the Apostles of Christ, in a Revelation made to him did prophesie, that the faithful believers in Christ should live a thousand years in the new Jerusalem; and after that should be the general Resurrection and day of Judgment. Thus you have the thoughts and sentiment of Justin Martyr, as to himself: as to all the reputed Orthodox of his time; As to the sence of the Prophets in the old Testament, and as to the sence of St. Johnin the Apocalypse. All conspiring in confirmation of the Millenary doctrine.

To these three witnesses, Papias, Irenæus, and Justin Martyr, we may add two more within the second age of the Church: Melito, Bishop of Sardis, and St. Barnabas, or whosoever was the Author of the Epistle under his name. This Melito, by some is thought to be the Angel of the Church of Sardis, to whom St. Johndirects the Epistle to that Church: Apoc. 3. 1. But I do not take him to be so ancient; However he was Bishop of that place, at least in the second Century, and a Person of great Sanctity and Learning. He writ many Books, as you may see in St. Jerome: and, as He notes out of Tertullian, was by most Christians reputed a Prophet. He was also a declared Millenary, and is recorded as such, both by Jeromeand Gennadius. As to the Epistle of Barnabas, which we mentioned, it must be very ancient, whosoever is the Author of it, and before the third Century; seeing it is often cited by Clemens Alexandrinus, who was himself within the second Century. The genius of it is very much Millenarian, in the interpretation of the Sabbath, the promised Land, a Dayfor a thousand years, and concerning the Renovation of the World. In all which, He follows the foot-steps of the Orthodox of those times: that is, of the Millenarians.

So much for the first and second Centuries of the Church. By which short account it appears, that the Millenary doctrine was Orthodoxand Catholickin those early days. For these Authors do not set it down as a private opinion of their own, but as a Christian doctrine, or an Apostolical Tradition. ’Tis remarkable what Papiassays of himself, and his way of learning, In his Book called, The Explanation of the Words of the Lord, as St. Jeromegives us an account of it: He says in his Preface, He did not follow various opinions, but had the Apostles for his Authors. And that he considered what Andrew, what Petersaid; what Philip, what Thomas, and other Disciples of the Lord. As also what Aristion, and Johnthe Senior, Disciples of the Lord, what they spoke. And that he did not profit so much by reading Books, as by the living voice of these persons which resounded from them to that day. This hath very much the air of truth and sincerity, and of a Man that, in good earnest, sought after the Christian doctrine, from those that were the most authentick Teachers of it. I know Eusebiusin his Ecclesiastical History, gives a double Character of this Papias; In one place, he calls him, A very eloquent Man in all things, and skilful in Scripture; and in another, he makes him a man of a small understanding. But what reason there is to suspect Eusebiusof partiality in this point of the Millennium; we shall make appear hereafter. However, we do not depend upon the learning of Papias, or the depth of his understanding: allow him but to be an honest man, and a fair witness, and ’tis all we desire. And we have little reason to question his testimony in this point, seeing it is backt by others of good credit; and also because there is no counter-evidence, nor any witness that appears against him. For there is not extant, either the Writing, Name, or Memory, of any Person, that contested this doctrine in the first or second Century. I say, that called in question this Millenary doctrine, proposed after a Christian manner; unless such Hereticks as denyed the Resurrection wholly: or such Christians as denyed the divine authority of the Apocalypse.

We proceed now to the third Century. Where you find Tertullian, Origen, Victorinus, Bishop and Martyr: Nepos, Ægyptius, Cyprian, and, at the end of it, Lactantius:All openly professing, or implicitly favouring the Millenary doctrine. We do not mention Clemens Alexandrinus, contemporary with Tertullian, because he hath not any thing, that I know of, expresly either for, or against the Millennium. But he takes notice that the Seventh Dayhath been accounted Sacred, both by the Hebrews and Greeks, because of the Revolutionof the World, and the Renovation of all things. And giving this as a reason why they kept that dayHoly, seeing there is not a Revolution of the World every seven days, it can be in no other sence than as the Seventh Dayrepresents the seventh Millenary, in which the Renovation of the World and the kingdom of Christ, is to be. As to Tertullian, St. Jeromereckons him, in the first place, amongst the Latin Millenaries. And tho’ his Book, about the Hopeof the Faithful, as also that about Paradise, which should have given us the greatest light in this affair, be both lost or suppressed; yet there are sufficient indications of his Millenary opinion in his Tracts against Marcion, and against Hermogenes. St. Cyprianwas Tertullian's admirer, and inclines to the same opinion, so far as one can judge, in this particular; for his period of Six thousand years, and making the Seventh Millenarythe Consummation of all, is wholly according to the Analogy of the Millenary doctrine. As to the two Bishops, Victorinusand Nepos, St. Jeromevouches for them. The writings of the one are lost, and of the other so changed, that the sence of the Author does not appear there now. But Lactantius, whom we named in the last place, does openly and profusely teach this doctrine, in his Divine Institutions:and with the same assurance that he does other parts of the Christian Doctrine. For he concludes thus, speaking of the Millennium, This is the Doctrine of the Holy Prophets, which we Christians follow. This is our wisdom, &c. Yet he acknowledges there that it was kept as a mystery or secret amongst the Christians, lest the Heathens should make any perverse or odious interpretation of it. And for the same or like reason, I believe, The Book of the Apocalypsewas kept out of the hands of the Vulgar for some time, and not read publickly, lest it should be found to have spoken too openly of the fate of the RomanEmpire, or of this Millennial State.

So much for the first, second, and third Century of the Church. But, by our conclusion, we engaged to make out this evicence as far as the Nicene Council, Inclusively. The Nicene Councilwas about the year of Christ 325. and we may reasonably suppose Lactantiuswas then living; at least he came within the time of Constantine's Empire. But however the Fathers of that Council are themselves our witnesses in this point. For, in their Ecclesiastical Formsor Constitutions, in the chapter about the Providence of God, and about the World, they speak thus; The World was made meaner or less perfect, providentially; for God foresee that man would sin. Wherefore we expect New Heavens and a New Earth, according to the holy Scriptures: at the appearance and kingdom of the great God, and our Saviour Jesus Christ. And then, as Danielsays (ch. 7. 18.) The Saints of the most High shall take the kingdom. And the Earth shall be pure, holy, the land of the living, not of the dead. Which Davidforeseeing by the eye of Faith, cryes out (Ps. 27. 13.) I believe to see the good things of the Lord, in the land of the living. Our Saviour says, Happy are the meek, for they shall inherit the Earth, Matt. 5. 5. and the ProphetIsaiah says, (chap. 26. 6.) the feet of the meek and lowly shall tread upon it. So you see, according to the judgment of these Fathers, there will be a kingdom of Christ upon Earth; and moreover, that it will be in the New Heavensand the New Earth. And, in both these points, they cite the Prophets and our Saviour in confirmation of them.

Thus we have discharged our promise and given you an account of the doctrine of the Millennium, or future kingdom of Christ, throughout the three first Ages of the Church: before any considerable corruptions were crept into the Christian Religion. And those Authorities of single and successive Fathers, we have sealed up all together, with the declaration of the NiceneFathers, in a Body. Those that think Tradition a rule of Faith, or a considerable motive to it, will find it hard to turn off the force of these Testimonies. And those that do not go so far, but yet have a reverence for Antiquity and the Primitive Church, will not easily produce better authorities, more early, more numerous, or more uncontradicted, for any article that is not fundamental. Yet these are but Seconds to the Prophets and Apostles, who are truly the Principals in this cause. I will leave them altogether, to be examined and weighed by the impartial Reader. And because they seem to me to make a full and undeniable evicence, I will now at the foot of the account set down our second Proposition, which is this, That there is a Millennial State, or a Future Kingdom of Christ and his Saints, Prophesied of and Promised, in the Old and New Testament; and received by the Primitive Church as a Christian and Catholick Doctrine.

HAVING dispatched this main point, To conclude the Chapter and this head of our discourse, It will be some satisfaction possibly to see, Howa Doctrine so generally received and apEvidenced, came to decay and almost wear out of the Church, in following Ages. The Christian Millenary doctrine was not called into question, so far as appears from History, before the middle of the third Century; when Dionysius Alexandrinuswrit against Nepos, an ÆgyptianBishop, who had declared himself upon that subject. But we do not find that this Book had any great effect; for the declaration or constitution of the Nicene Fatherswas after: and in St. Jerome's time, who writ towards the end of the fourth Century, this doctrine had so much Credit, that, He, who was its greatest adversary, yet durst not condemn it, as he says himself. Quæ licet non sequamur, tamen damnare non possumus; quià multi Ecclesiasticorum virorum & Martyres ista dixerunt. Which things, or doctrines, speaking of the Millennium, tho’ we do not follow, yet we cannot condemn. Because many of our Church-men, and Martyrs, have affirmed these things. And when Apollinariusreplyed to that Book of Dionysius, St. Jeromesays, that, not only those of his own Sect, but a great multitude of other Christians did agree with Apollinarius in that particular. Ut præsagâ mente jam cernam, quantorum in me rabies concitanda sit. That I now foresee, how many will be enraged against me, for what I have spoken against the Millenary doctrine.

We may therefore conclude that in St. Jerome's time the Millenaries made the greater party in the Church; for a little matter would not have frighted him from censuring their opinion. St. Jeromewas a rough and rugged Saint, and an unfair adversary, that usually run down, with heat and violence, what stood in his way. As to his unfairness, he shews it sufficiently in this very cause, for he generally represents the Millenary doctrine after a Judaical rather than a Christianmanner.

And in reckoning up the chief Patrons of it, he always skips Justin Martyr. Who was not a man so obscure as to be overlooked: and he was a man that had declared himself sufficiently upon this point, for he says, both himself and all the Orthodox of his time, were of that judgment, and applyes both the Apocalypseof St. John, and the 65thchap. of Isaiah, for the evicence of it. As we noted before.

As St. Jeromewas an open enemy to this doctrine, so Eusebiuswas a back friend to it; and represented every thing to its disadvantage, so far as was tolerably consistent with the fairness of an Historian. He gives a slight character of Papias, without any authority for it; 1 and brings in one Gaiusthat makes Cerinthusto be the author of the Apocalypseand of the Millennium: and calls the Visions there monstrous stories. He himself is willing to shuffle off that Book from Johnthe Evangelistto another Johna Presbyter: and to shew his skill in the interpretation of it, he makes the New Jerusalemin the 21stchap. to be Constantine's Jerusalem, when he turned the Heathen Temples there into Christian. A wonderful invention. As St. Jeromeby his flouts, so Eusebiusby sinister insinuations, endeavoured to lessen the reputation of this doctrine; and the art they both used, was, to misrepresent it as Judaical. But we must not cast off every doctrine which the Jews believed, only for that reason; for we have the same Oracles which they had, and the same Prophets: and they have collected from them the same general doctrine that we have, namely, that there will be an happy and pacifick state of the Church, in future times. But as to the circumstances of this state we differ very much; They suppose the Mosaical Law will be restored, with all its pomp, rites, and ceremonies; whereas we suppose the Christian Worship, or something more perfect, will then take place. Yet St. Jeromehas the confidence, even there where he speaks of the many Christian Clergy and Martyrs that held this doctrine: has the confidence, I say, to represent it, as if they held that Circumcision, Sacrifices, and all the Judaical rites, should then be restored. Which seems to me to be a great slander, and a great instance how far mens passions will carry them, in misrepresenting an opinion which they have a mind to disgrace.

But as we have reason to blame the partiality of those that opposed this doctrine, so, on the other hand, we cannot excuse the Patrons of it from all indiscretions. I believe they might partly themselves make it obnoxious; by mixing some things with it, from pretended traditions, or the Books of the Sibylls, or other private authorities, that had so sufficient warrant from Scripture; and things, sometimes, that Nature would not easily bear. Besides, in later ages, they seem to have dropt one half of the doctrine, namely, the Renovation of Nature, which Irenæus, Justin Martyr, and the Ancients, joyn inseparably with the Millennium. And by this omission, the doctrine hath been made less intelligible, and one part of it inconsistent with another. And when their pretensions were to reign upon this present Earth, and in this present state of Nature, it gave a jealousie to Temporal Princes, and gave occasion likewise to many of fanatical Spirits, under the notion of Saints, to aspire to dominion, after a violent and tumultuary manner. This I reckon as one great cause that brought the doctrine into discredit. But I hope by reducing of it to the true state, we shall cure this and other abuses, for the future.

Lastly, It never pleased the Church of Rome; and so far as the influence and authority of that would go, you may be sure it would be deprest and discountenanced. I never yet met with a Popish Doctor that held the Millennium; and Baroniuswould have it pass for an Heresie, and Papiasfor the Inventor of it; whereas, if Irenæusmay be credited, it was received from St. John, and by him from the mouth of our Saviour. And neither St. Jerome, nor his friend Pope Damasus, durst ever condemn it for an heresie. It was always indeed uneasie, and gave offence, to the Church of Rome, because it does not suite to that Scheme of Christianity, which they have drawn. They suppose Christ reigns already, by his Vicar, the Pope: and treads upon the Necks of Emperours and Kings. And if they could but suppress the Northern Heresie, as they call it, they do not know what a Millennium would signifie, or how the Church could be in an happier condition than she is. The Apocalypseof St. Johndoes suppose the true Church under hardship and persecution, more or less, for the greatest part of the Christian Ages: namely for 1260 years, while the witnesses are in Sack-cloth. But the Church of Romehath been in prosperity and greatness, and the commanding Church in Christendom, for so long or longer, and hath ruled the Nations with a Rod of Iron; so as that mark of the true Church, does not favour her at all. And the Millenniumbeing properly a reward and triumph for those that come out of Persecution, such as have lived always in pomp and prosperity can pretend to no share in it, or benefit by it. This has made the Church of Romehave always an ill eye upon this doctrine, because it seemed to have an ill eye upon her. And as she grew in splendor and greatness, she eclipsed and obscured it more and more: so that it would have been lost out of the World as an obsolete errour, if it had not been revived by some of the Reformation.

Footnotes

351:1 τερατολογας.

September 25, 2011
0
Published in The Sacred theory of the Earth
Written by LC Geerts

Book IV: Chapter VII

THE SACRED THEORY OF THE EARTH

by Thomas Burnet

THE FOURTH BOOK

Concerning theNEW HEAVENS and NEW EARTH, AND Concerning theCONSUMMATION of all Things

CHAPTER VII

The true state of the Millennium, according to Characters taken from Scripture; some mistakes concerning it, examined.

WE have made sufficient evicence of a Millennial state, from Scripture and Antiquity; and upon that firm Basis have setled our second Proposition. We should now determine the Timeand Placeof this future kingdom of Christ: Not whether it is to be in Heaven, or upon Earth: for that we suppose determined already; but whether it is to be in the present Earth, and under the present constitution of Nature, or in the New Heavensand New Earth, which are promised after the Conflagration. This is to make our Third Proposition:and I should have proceeded immediately to the examination of it, but that I imagine it will give us some light in this affair, if we enquire further into the true state of the Millennium, before we determine its Time and Place.

We have already noted some moralCharacters of the Millennialstate; And the great NaturalCharacter of it, is this in general, That it will be Paradisiacal. Free from all inconveniences, either of external Nature, or of our own Bodies. For my part, I do not understand how there can be any considerable degree of happiness without Indolency: nor how there can be Indolency, while we have such Bodies as we have now, and such an external constitution of Nature. And as there must be Indolency, where there is happiness; so there must not be Indigency, or want of any due comforts of life. For where there is Indigency, there is solicitude, and distraction, and uneasiness, and fear: Passions, that do as naturally disquiet the Soul, as pain does the Body. Therefore Indolency and Plenty seem to be two essential Ingredients of every happy state; and these two in conjunction make that state we call Paradisiacal.

Now the Scripture seems plainly to exempt the Sons of the New Jerusalem, or of the Millennium, from all painor want, in those words, Apoc. 21. 4. And God shall wipe away all tears from their eyes. And there shall be no more death, neither sorrow, nor crying: neither shall there be any more pain: for the former things are passed away. And the Lord of that kingdom, He that sate upon the Throne, said, Behold I make all things new, ver. 5. This Renovation is a restauration to some former state: and I hope not to that state of Indigency, and misery, and diseasedness, which we languish under at present. But to that pristine Paradisiacal state, which was the blessing of the first Heavens and the first Earth.

As Health and Plenty are the Blessings of Nature, so, in civil affairs, Peaceis the greatest blessing. And this is inseparably annext to the Millennium:an indelible character of the kingdom of Christ. And by Peacewe understand, not onely freedom from Persecution upon religious accounts, but that Nation shall not rise up against Nation, upon any account whatsoever. That bloody Monster, War, that hath devoured so many Millions of the Sons of Adam, is now at length to be chained up: and the Furies, that run throughout the Earth, with their Snakes and Torches, shall be thrown into the Abyss, to sting and prey upon one another. All evil and mischievous passions shall be extinguish'd: and that not in men onely, but even in Brute creatures, according to the Prophets. The Lamb and the Lyon shall lie down together, and the sucking Child shall play with the Basilisk. Happy days, when not onely the Temple of Janusshall be shut up for a thousand years, and the Nations shall beat their Swords into plowshares: but all enmities and antipathies shall cease, all acts of hostility, throughout all nature. And this Universal Peace is a demonstration also of the former character, Universal Plenty: for where there is want and necessitousness, there will be quarrelling.

Fourthly, ’Tis a kingdom of Righteousness, as well as of Peace. These also must go together; for unrighteous Persons will not live long in peace, no more than indigent Persons. The Psalmisttherefore joyns them together: and Plentyalso, as their necessary preservative: in his description of the kingdom of Christ: Psal. 85. 10, 11, 12. Mercy and truth are met together: Righteousness and peace have kissed each other. Truth shall spring out of the Earth, and righteousness shall look down from Heaven. Yea the Lord shall give good, and our Land shall yield her increase. This will not be a medley-state, as the present World is, good and bad mingled together; but a chosen generation, a royal Priesthood, an holy Nation, a peculiar people. Those that have a part in the first Resurrection, the Scripture pronounceth them Holy and Blessed:and says, the second death shall have no power over them. Satan also is bound and shut up in the bottomless Pit, and has no liberty of tempting or seducing this people, for a thousand years: but at the end of that time, he will meet with a degenerate crew, separate and aliens to the Holy City, that will make war against it, and perish in the attempt. In a word, those that are to enjoy this state, are always distinguished from the multitude, as People redeemed from the Earth; That have washed their Robes, and made them white in the blood of the Lamb; and are represented as Victors over the World; with such other Characters as are incompetible to any but the righteous.

Fifthly, This will be a state under a peculiar divine presence and conduct. It is not easie indeed to determine the manner of this presence, but the Scripture plainly implies some extraordinary divine presence to enlighten and enliven that state. When the New Jerusalemwas come down, St. Johnsays, And I heard a great voice out of Heaven, saying, Behold the Tabernacle of God is with men: and he will dwell with them, and they shall be his people: and God himself shall be with them and be their God. And the like is promised to the Palm-bearing Company, Chap. 7. 15. where they are admitted to the priviledges of the New Jerusalem. When our Saviour was incarnate, and vouchsafed to dwell amongst the Children of Men, the same phrase is used by this same Author, Joh. 1. 14. 1 The Word was made flesh, and Tabernacled amongst us: and we beheld his glory, &c. We read it, He dwelt amongst us, but rendered more closely, it is, Heset his Tabernacle amongst us. And that which the Hebrewscall the Shekinah, 2 or divine presence, comes from this very word. Therefore there will be a Shekinahin that kingdom of Christ; but as to the mode of it, I am very willing to confess my ignorance.

The last Character that belongs to this state, or rather to those that enjoy it, is, that they are Kings and Priests unto God. This is a character often repeated in Scripture, and therefore the more to be regarded. It occurs thrice in the Apocalypse in formal terms, Ch. 1. 6. Ch. 5. 10. Ch. 20. 6. And as to the Regal dignity apart, that is further exprest, either by the donation of a kingdom, as in Daniel's phrase, Chap. 7. 18, 22, 27. Or by placing upon Thrones, with a judicial power; which is the New Testament style, Matt. 19. 28. Luk. 22. 29, 30. Revel. 20. 4. These two Titles, no doubt, are intended to comprehend the highest honours that we are capable of: these being the highest dignities in every kingdom; and such as were by the Ancients, both in the East and in the West, commonly united in one and the same Person: Their Kings being Priests, like Melchisedeck:or as the RomanEmperour was Pontifex Maximus. But as to the Sacerdotal character, that seems chiefly to respect the temper of the mind; to signifie a People dedicated to God and his Service: Separate from the World, and from secular affairs: Spending their time in devotion and contemplation, which will be the great employments of that happy state. For where there is ease, peace, and plenty of all things: refined Bodies, and purified Minds, there will be more inclination to intellectual exercises and entertainments: which they may attend upon, without any distraction, having neither want, pain, nor worldly business.

The Title of Kingimplies a confluence of all things that constitute temporal happiness. ’Tis the highest thing we can wish any in this World, to be a King. So as the Regaldignity seems to comprehend all the Goods of Fortune, or external felicity: And the Sacerdotal, the Goods of the Mind, or internal: Both which concur in the constitution of true happiness. There is also a further force and emphasis in this notion, of the Saints being made Kings, if we consider it comparatively, with respect to what they were before in this World; where they were not only mean and despicable, in subjection and servility, but often under persecution, abused and trampled upon, by the secular and Ecclesiastical powers. But now the Scene is changed, and you see the reverse of Providence, according as Abrahamsaid to the Rich man, Son, remember that thou in thy life time receivedst the good things, and likewise Lazarus evil things. But now he is comforted, and thou art tormented. Now they are set upon Thrones and Tribunals, who were before arraigned as Criminals, and brought before tyrannical Judicatures. They are now Laws and Law-givers to themselves: in a true state of Royal Liberty, neither under the domination of evil men, nor of their own evil passions.

Some possibly may think, that this high character of being made Priestsand Kings to God, is not general to all that enjoy the Millennium, but a prerogative belonging to the Apostles and some of the chief Martyrs, who are eminently rewarded for their eminent services. But Scripture, as far as I perceive, applyes it to all that inherit that kingdom. The redeemed out of every kindred, and tongue, and people, and nation, are made kings and priests to God, and shall reign on the earth, Apoc. 5. 9, 10. And in the 20thchap. ver. 6. all the sons of the first Resurrection are made Priests of God and shall reign with him a thousand years. Here is no distinction or discrimination thus far. Not that we suppose an universal equality of conditions in the Millennial state, but as to all these characters which we have given of it, I do not perceive that they are restrained or confined by Scripture to single persons, but make the general happiness of that state, and are the portion of every one that is admitted into the New Jerusalem.

Others possibly may think that this priviledge of the first Resurrectionis not common to all that enjoy the Millennial state. For tho’ St. John, who is the only person that hath made express mention of the first Resurrection, and of the thousand years reignof Christ, does joyn these two as the same thing, and common to the same persons; yet I know there are some that would distinguish them as things of a different extent, and also of a different nature. They suppose the Martyrs only will rise from the dead; and will be immediately translated into Heaven, and there pass their Millenniumin celestial glory. While the Church is still here below, in her Millennium, such as it is; a state indeed better than ordinary, and free from persecution: but obnoxious to all the inconveniences of our present mortal life, and a medly of good and bad people, without separation. This is such an Idea of the Millennium, as, to my eye, hath neither beauty in it, nor foundation in Scripture. That the Citizens of the New Jerusalemare not a miscellaneous company, but a Community of righteous persons, we have noted before: and that the state of nature will be better than it is at present. But, besides this, what warrant have they for this Ascension of the Martyrs into Heaven at that time? where do we read of that in Scripture? And in those things that are not matters of Natural Order, but of Divine Oeconomy, we ought to be very careful how we add to Scripture.

The Scripture speaks only of the Resurrection of the Martyrs, Apoc. 20. 45. but not a word concerning their ascension into heaven. Will that be visible? We read of our Saviour's Resurrection and Ascension, and therefore we have reason to affirm them both. We read also of the Resurrection and Ascension of the Witnesses, (Apoc. 11.) in a figurate sence, and in that sence we may assert them upon good grounds. But as to the Martyrs, we read of their Resurrection only, without any thing exprest or implyed about their Ascension. By what authority then shall we add this new notion to the history or scheme of the Millennium? The Scripture on the contrary, makes mention of the descent of the New Jerusalem, Apoc. 21. 2. making the Earth the Theatre of all that affair. And the Camp of the Saints is upon the Earth, ver. 9. and these Saints are the same persons, so far as can be collected from the text, that rise from the dead, and reigned with Christ, and were Priests to God. ver. 4, 5, 6. Neither is there any distinction made, that I find, by St. John, of two sorts of Saints in the Millennium, the one in Heaven, and the other upon Earth. Lastly, The four and twenty Elders, ch. 5. 10. tho’ they were Kingsand Priests unto God, were content to reign upon Earth. Now who can you suppose of a superiour order to these four and twenty Elders: Whether they represent the twelve Patriarchs and twelve Apostles, or whomsoever they represent, they are placed next to him that sit upon the Throne, and they have Crowns of Gold upon their heads, ch. 4. 4. there can be no marks of honour and dignity greater than these are; and therefore seeing these highest Dignitaries in the Millennium or future kingdom of Christ, are to reign upon Earth, there is no ground to suppose the assumption of any other into Heaven upon that account, or upon that occasion.

This is a short and general draught of the Millennial state, or future Reign of the Saints, according to Scripture. Wherein I have endeavoured to rectifie some mistakes or misconceptions about it: That viewing it in its true nature, we may be the better able to judge when and where it will obtain. Which is the next thing to be considered.

Footnotes

354:1 σκγωση.
354:2 שכינה
Maimon. Mor. Nev. par. 1. c. 25

September 25, 2011
0
Published in The Sacred theory of the Earth
Written by LC Geerts

More...

Book IV: Chapter V

THE SACRED THEORY OF THE EARTH

by Thomas Burnet

THE FOURTH BOOK

Concerning theNEW HEAVENS and NEW EARTH, AND Concerning theCONSUMMATION of all Things

CHAPTER V

A view of other places of Scripture concerning the Millennium or future kingdom of Christ. In what sence all the Prophets have born Testimony concerning it.

THE Wife of Zebedeecame to our Saviour, and begged of him, like a fond Mother, that her two Sons might sit, one at his right hand, th’other at his left, when he came into his kingdom. Our Saviour does not deny the supposition, or general ground of her request, that he was to have a kingdom; but tells her, The honours of that kingdom were not then in his disposal. He had not drunk his Cup, nor been baptized with his last baptism: which were conditions, both to him and others, of entring into that kingdom. Yet, in another place, our Saviour is so well assured of his interest and authority there, by the good will of his Father, that he promises to his Disciples and followers, that for the losses they should sustain here, upon his account, and for the sake of his Gospel, they should receive there an hundred fold; and sit upon Thrones with him, judging the Tribes of Israel. The words are these: And Jesus said unto them, verily I say unto you, that ye which have followed me, in the Regeneration or Renovation, when the Son of man shall sit in the Throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel. These Thrones, in all reason, must be understood to be the same with those which we mentioned in the foregoing Chapter, out of Danieland the Apocalypse: and therefore mark the same time and the same state. And seeing, in those places, they plainly signified the Millennialstate, or the kingdom of Christ and of his Saints, they must here signifie the same, in this promise of our Saviour to his suffering Followers. And as to the word Palingenesia, which is here translated Regeneration, ’tis very well known, that, both the GreekPhilosophers, and GreekFathers, use that very word for the Renovation of the World. Which is to be, as we shall hereafter make appear, at or before the Millennialstate.

Our Saviour also, in his Divine Sermon upon the Mount, makes this one of his Beatitudes, Blessed are the Meek, for they shall inherit the Earth. But how, I pray, or where, or when, do the Meek inherit the Earth? neither at present, I am sure, nor in any past Ages. ’Tis the Great Ones of the World, ambitious Princes and Tyrants, that slice the Earth amongst them: and those that can flatter them best, or serve them in their interests or pleasures, have the next best shares. But a meek, modest, and humble Spirit, is the most unqualified Person that can be for a Court, or a Camp: to scramble for Preferment, or Plunder. Both He, and his self-denying notions, are ridiculed, as things of no use, and proceeding from meanness and poorness of Spirit. David, who was a Person of an admirable devotion, but of an unequal Spirit; subject to great dejections, as well as elevations of mind; was so much affected with the prosperity of the wicked in this World, that he could scarce forbear charging Providence with injustice. You may see several touches of a repining Spirit in his Psalms: and in the Seventy-third Psalm, composed upon that Subject, you have both the wound and the cure. Now this Beatitude pronounced here by our Saviour, was spoken before by David, Psal. 37. 11. The same Davidthat was always so sensible of the hard usage of the Just in this life. Our Saviour also, and his Apostles, preach the Doctrine of the Cross every where, and foretell the sufferings that shall attend the Righteous, in this World. Therefore neither David, nor our Saviour, could understand this inheritance of the Earth, otherwise than of some future state, or of a state yet to come. But as it must be a future state, so it must be a Terrestrial state; for it could not be called the inheritance of the Earth, if it was not so. And ’tis to be a state of peace, as well as plenty, according to the words of the Psalmist, But the meek shall inherit the Earth, and shall delight themselves in the abundance of peace. It follows therefore from these premisses, that, both our Saviour, and David, must understand some future state of the Earth, wherein the Meekwill enjoy both peace and plenty. And this will appear to be the future kingdom of Christ, when, upon a fuller description, we shall have given you the marks and characters of it.

In the mean time, why should we not suppose, this Earth, which the Meek are to inherit, to be that habitable Earth to come, which St. Paulmentions (Hebr. 2. 6.) and represents as subject to our Saviour in a peculiar manner: at his disposal and under his government, as his kingdom; Why should not that Earth be the subject of this Beatitude: The promised Land, the Lot of the Righteous? This I am sure of, that both this Text and the former deserve our serious thoughts; and tho’ they do not expresly, and in terms, Evidence the future kingdom of our Saviour, yet upon the fairest interpretations they imply such a state. And it will be very uneasie to give a satisfactory account, either of the Regenerationor Renovation, when our Saviour and his Disciples shall sit upon Thrones: Or of that Earthwhich the Meek shall inherit:Or lastly, of that Habitable World, which is peculiarly subject to the dominion of Jesus Christ, without supposing, on this side Heaven, some other reign of Christ and his Saints, than what we see, or what they enjoy, at present.

But to proceed in this argument. It will be necessary, as I told you, to set down some notes and characters of this Reign of Christ and of his Saints, whereby it may be distinguished from the present state, and present kingdoms of the World. And these characters are chiefly three, Justice, Peace, and Divine Presenceor conduct, which uses to be called Theocrasie. By these characters it is sufficiently distinguished from the kingdoms of this World; which are generally unjust in their titles or exercise: stained with bloud: and so far from being under a particular divine conduct, that humane passions and humane vices, are the Springs that commonly give motion to their greatest designs. But more particularly and restrainedly, the Government of Christ, is opposed to the kingdom and government of Antichrist, whose characters are diametrically opposite to these, being injustice, cruelty, and humane or diabolical artifices.

Upon this short view of the kingdom of Christ, let us make enquiry after it amongst the Prophets of the Old Testament. And we shall find, upon examination, that there is scarce any of them, greater or lesser, but take notice of this mystical kingdom; either expresly, or under the types of Israel, Sion, Jerusalem, and such like. And therefore I am apt to think, that, when St. Peterin his Sermon to the Jews, Act. 3. says, All the holy Prophets spoke of The Restitution of all things, he does not mean the Renovation of the World separately from the kingdom of Christ, but complexly, as it may imply both. For there are not many of the old Prophets that have spoken of the Renovation of the NaturalWorld; but a great many have spoken of the Renovation of the Moral, in the kingdom of Christ. These are St. Peter's words: Act. 3. 19, 20, 21. Repent ye therefore and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord. And he shall send Jesus Christ which before was preached unto you: whom the heavens must receive until the times of RESTITUTION OF ALL THINGS. The Apostle here mentions three things, The Times of refreshing, The Second Comingof our Saviour, And the Times of Restitution of all things. And to the last of these he immediately subjoins, which God hath spoken by the mouth of all his holy Prophets, since the world began. This Restitution of all things, I say, must not be understood abstractly from the reign of Christ, but as in conjunction with it; and in that sence, and no other, it is the general subject of the Prophets.

To enter therefore into the Schools of the Prophets, and enquire their sence concerning this mystery, let us first address our selves to the Prophet Isaiah, and the Royal Prophet David; who seem to have had many noble thoughts, or inspirations, upon this subject. Isaiahin the 65thchap. from the 17thver. to the end, treats upon this argument: and joyns together the Renovation of the Natural and Moral World; as St. Peter, in the place forementioned, seems to do. And accordingly the Prophet, having set down several natural characters of that State, as indolency and joy, longevity, ease, and plenty, from ver. 18. to the 24th. He there begins the moral characters, of divine favour, and such a particular protection, that they are heard and answered before they pray. And lastly, He represents it as a state of universal peace and innocency, ver. 23. The Wolf and the Lamb shall feed together, &c.

This last character, which comprehends Peace, Justice, and Innocency, is more fully displayed by the same Prophet, in the i a th chap. where he treats also of the Kingdom of Christ. Give me leave to set down his words, ver. 4, 5, 6, 7, 8, 9. But with righteousness shall he judge the poor, and reEvidence with equity for the meek of the Earth: and he shall smite the Earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked. And righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins. The Wolf also shall dwell with the Lamb, and the Leopard shall lye down with the kid: and the Calf and the young Lyon, and the fatling together, and a little child shall lead them. And the Cow and the Bear shall feed, their young ones shall lie down together: and the Lyon shall eat straw like the Ox. And the suckling child shall play on the hole of the Asp, and the weaned child shall put his hand on the Cockatrice-den. They shall not hurt, nor destroy in all my holy mountain: for the Earth shall be full of the knowledge of the Lord, as the waters cover the Sea. Thus far the Prophet: Now if we joyn this to what we noted before, from his 65thchap. concerning the same state, ’twill be impossible to understand it of any order of things, that is now, or hath been hitherto in the World. And consequently it must be the Idea of some state to come, and particularly of that which we call the Future Kingdom of Christ.

The same pacifick temper, Innocency and Justice, are celebrated by this Prophet when the Mountain of the Lord shall be established in the top of the mountains, chap. 2. 2, 4. And he shall judge amongst the nations, and shall rebuke many people; and they shall beat their swords into plow-shares, and their spears into pruning-hooks. Nation shall not lift up sword against nation, neither shall they learn war any more. And as to righteousness, he says in the 23. chap. Behold a king shall reign in righteousness, and Princes shall rule in judgment, &c. These places, I know, usually are applyed to the first coming of our Saviour; the peaceableness of his doctrine, and the propagation of it through all the World. I willingly allow this to be a true sence, so far as it will go. But ’tis one thing to be a true sence, to such a degree; and another thing to be the final sence and accomplishment of a Prophecy. The affairs of the first and second coming of our Saviour are often mingled together in the Prophecies of the Old Testament; but in that mixture there are some characters whereby you may distinguish what belongs to his first, and what to his second coming: what to the time when he came to suffer, and what to the time when he shall come to reign. For instance, In these Prophecies recited, though there are many things very applicable to his first coming, yet that Regalitywhich is often spoken of, and that universal Peace and Innocency that will accompany it, cannot be verified of his coming in the flesh. Seeing it is plain, that in his state of humiliation he did not come as a King, to rule over the nations of the Earth. And he says himself expresly, That his Kingdom is not of this World. Joh. 18. 36. And the Prayer of Salome, and of the good Thief upon the Cross, suppose it not then present, but to come. Then as to the establishment of Peacein his kingdom, it does not at all appear to me that there is more peace in the World now than there was before our Saviour came into it; or that the Christian parts of the World are more peaceable than the unchristian. Therefore these great promises of a Pacifick kingdom, which are exprest in terms as high and emphatical as can be imagined, must belong to some other days, and some other ages, than what we have seen hitherto.

You’l say, it may be, ’tis not the fault of the Gospel that the World is not peaceable, but of those that profess it, and do not practise it. This is true, but it does not answer the Prophecy; for that makes no such exception. And by such a reserve as this, you may elude any Prophecy. So the Jewssay, Their Messiah defers his coming beyond the time appointed by Prophecy, because of their sins: but we do not allow this for a good reason. The Israeliteshad their promised Canaan, tho’ they had rendered themselves unworthy of it; and by this method of interpreting Prophecies, all the happiness and glory promised in the Millennial kingdom of Christ may come to nothing, upon a pretended forfeiture. Threatnings indeed may have a tacit condition; God may be better than his word, and, upon repentance, divert his judgments; but he cannot be worse than his word, or fail of performance, when, without any condition exprest, he promises or prophesies good things to come. This would destroy all assurance of hope or faith. Lastly, This Prophecy concerning Pacifick times or a Pacifick kingdom, is in the 65thchap.Isa. 65.subjoyned to the Renovation of the Heavens and the Earth, and several marks of a change in the Natural World; which things we know did not come to pass at the first coming of our Saviour: there was no change of Nature then, nor has been ever since. And therefore this happy change, both in the Natural and Moral World, is yet to come.

But, as we said before, we do not speak this exclusively of the first coming of our Saviour, as to other parts of these Prophecies; for no doubt that was one great design of them. And in the Prophecies of the old Testament, there are often three gradations, or gradual accomplishments; The first, in some King of Israel, or some Person or affair relating to Israel, as National onely. The second, in the Messiah at his first coming. And the last, in the Messiah, and his Kingdom at his second coming. And that which we affirm and contend for, is, that the Prophecies forementioned have not a final and total accomplishment, either in the Nation of the Jews, or at the first coming of our Saviour. And this we ’bide by.

The next Prophet that we mentioned, as a witness of the future kingdom of Christ, is David. Who, in his Psalms, seems to be pleased with this subject above all others; And when he is most exalted in his thoughts and Prophetical raptures, the Spirit carries him into the kingdom of the Messiah, to contemplate its glory, to sing praises to its King, and triumph over his Enemies: Psal. 68. Let God arise, let his enemies be scattered: Let them also that hate him flie before him. 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. But let the Righteous be glad, &c. The plain ground he goes upon in this Psalm, is the Deliverance out of Ægypt, and bringing the Israelitesinto the Land of Canaan; But when he is once upon the wing, he soars to an higher pitch: from the type to the Antitype: To the days of the Messiah, the Ascension of our Saviour; and, at length, to his kingdom and dominion over all the Earth. The 45th. Psalm is an Epithalamiumto Christ and the Church, or to the Lamband his Spouse. And when that will be, and in what state, we may learn from St. John, Apoc. 19. 7, 8. and ch. 21. 2, 9. Namely, after the destruction of Babylon, in the new Jerusalemglory. The words and matter of the two Prophets answer to one another; Here, in this Psalm, there is a fight and victory celebrated, as well as a marriage: and so there is in that 19th. Chapter of St. John. Here, the Prophet says, Gird thy Sword upon thy thigh, O most Mighty, with thy glory and thy majesty. And in thy Majesty ride prosperously, because of truth and meekness and righteousness: and thy right hand shall teach thee terrible things. Thy Throne, O God, is for ever and ever; The Scepter of thy kingdom is a right Scepter, &c. There St. Johnsays, having described a Conquerour on a white Horse, Out of his mouth goeth a sharp Sword, that with it he should smite the Nations: and he shall rule them with a rod of Iron: and he treadeth the Wine-press of the fierceness and wrath of Almighty God. And he hath on his Vesture and on his thigh a Name written, KING of KINGS, and LORD of LORDS. This is the same glorious Conquerour and Bridegroom in both places: And this Victory is not gained, nor these Nuptials compleated till the second coming of our Saviour.

In many other Psalms, there are reflections upon this happy kingdom, and the triumph of Christ over his Enemies: as Psal. 2. Psal. 9. Psal. 21. and 24. and 47. and 85. and 110. and others. In these, and such like Psalms, there are lineaments and colours of a fairer state, than any we have yet seen upon Earth. Not but that in their first instances and grounds they may sometimes respect the state of Israel, or the Evangelical state: but the eye of the Prophet goes further, this does not terminate his sight: His Divine enthusiasme reaches into another World: A world of Peaceand Justice, and Holiness:of Joy, and Victory, and Triumph over all the wicked: and consequently such a World, as neither we, nor our Fathers, have yet seen.

This is an account of two Prophets, Davidand Isaiah:and of what they have more openly declared concerning the future kingdom of Christ. But to verifie St. Peter's words, in that forementioned place, Act. 3. 21. viz. that all the Holy Prophets since the World began, have spoken of the Restauration of all things at the second coming of Christ. I say, to verifie this assertion of St. Peter's, we must suppose, that, where the Prophets speak of the Restauration and future glory of Judahand Jerusalem, they do, under those Types, represent to us the glory and happiness of the Church in the future kingdom of Christ. And most of the Prophets, in this sence, and under these forms, have spoken of this kingdom: In foretelling the Restauration of Jerusalemand Sion; and happy days, peace, plenty, and prosperity to the People of Israel.

Most of the Prophets, I say, from Mosesto Malachy, have spoken of this Restauration. Mosesin the 30th. of Deut. ver. 4, 5, 9. David, in many of those Psalms we have cited. Isaiah, besides the places forementioned, treats amply of this subject, Chap. 51. and in several other places. 1 So likewise the Prophet Ezekiel, Daniel, Hosea, Joel, Amos, Obadiah, Micah, Zephany, Haggai, Zachary, Malachy. All these have, either expresly, or under the types of Jerusalemand Sion, foretold happy days, and a glorious triumph to the Church of God. And seeing in the new Testament, and in the Prophecies of St. John, the Christian Church is still represented, as under persecution and distress, till the fall of Anti-christ, and the Millennial Kingdom; ’Tis then, and not till then, that we must expect the full accomplishment of these Prophecies; The Restaurationthat St. Petersays was spoken of, by all the Prophets:and the mystery, which St. Johnsays, (Apoc. 10. 7.) was declared by his Servants the Prophets, and would be finished under the 7th. Trumpet, which ushers in the Kingdom of Christ.

It would be too long to examine all these places in the Prophets, which you may consult at leisure. However it cannot seem strange that Jerusalemshould be used in a typical or allegorical sence, seeing we often find such applications of it in the new Testament: as Gal. 4. 26. Hebr. 12. 22. Apoc. 3. 12. And ’tis very natural that Jerusalem restored, should signifie the same thing as New Jerusalem; and therefore that St. John, by his New Jerusalem, intended the same thing, or the same state, that the ancient Prophets did by their Restauration of Jerusalem. And if neither can be understood in a literal sence, which, I believe, you will not contend for: they must both be interpreted of the future happiness and glory of the Church in the Kingdom of Christ.

But to conclude this point wholly as to Scripture; If we make reflection upon all the passages alledged in this and the foregoing Chapter, whether out of the Old or New Testament, we must at least acknowledge thus much; That there are happy days, at one time or other: Days of Peace and Righteousness: of Joy and Triumph: of external Prosperity and internal Sanctity: when Vertue and Innocency shall be in the Throne, and Vice and vitious Men out of power or credit. That there are such happy days prophesied of in Scripture, and promised to the Church of God. Whether you call this the Reign of Christand of his Saints, or by any other name, it is not material at present to determine; let the title be what you will, as to the substance it cannot be denied to be a general doctrine of Prophetical Scripture. And we must not imagine, that the Prophets writ like the Poets: feigned an Idea of a Romantick state, that never was, nor ever will be; only to please their own fancies, or the credulous people. Neither is it the state of Heaven and eternal life that is here meant or intended: For, besides that they had little or no light concerning those Notions, in the Old Testament: The Prophets generally in their description of this happiness, either express the Earth, or at least give plain marks of a Terrestrial state. Wherefore the only question that remains, is this, Whetherthese happy Days are past already, or to come: Whether this blessed state of the Church is behind us, or before us: whether our predecessors have enjoyed it, or our posterity is to expect it? For we are very sure that it is not present; The World is full of Wars, and rumours of wars: of vice and knavery, of oppression and persecution: and these are things directly contrary to the genius and characters of the state which we look after.

And if we look for it in times past, we can go no further back than the beginning of Christianity. For St. John, the last of the Apostles, prophesied of these times, as to come: and placed them at the end of his systeme of Prophecies; whereby one might conclude that they are not only within the compass of the Christian ages, but far advanced into them. But however, not to insist upon that at present, where will you find a thousand years, from the birth of Christianity to this present age, that deserves the name, or answers to the characters of this Pure and Pacifick state of the Church. The first ages of Christianity, as they were the most pure, so likewise were they the least peaceable. Continually, more or less, under the Persecution of the Heathen Emperours; and so far from being the reign and Empire of Christ and his Saints over the Nations, that Christians were then, every where, in subjection or slavery; A poor, feeble, helpless people, thrust into Prisons, or thrown to the Lyons, at the pleasure of their Princes or Rulers. ’Tis true, when the Empire became Christian under Constantine, in the fourth Century, there was, for a time, peace and prosperity in the Church, and a good degree of Purity and Piety. But that peace was soon disturbed, and that piety soon corrupted. The growing pride and ambition of the Ecclesiasticks, and their easiness to admit or introduce Superstitious Practices, destroyed the purity of the Church. And as to the peace of it, Their contests about opinions and doctrines, tore the Christians themselves into pieces; and, soon after, an inundation of Barbarous People fell into Christendom, and put it all into flames and confusion. After this Eruption of the Northern Nations, Mahometanismrose in the East; and swarms of Saracens, like armies of Locusts, invaded, conquered, and planted their religion in several parts of the RomanEmpire and of the Christianized World. And can we call such times the Reign of Christ, or the imprisonment of Satan? In the following ages, the Turksover-run the Eastern Empire and the GreekChurch, and still hold that miserable people in slavery. Providence seems to have so ordered affairs, that the Christian World should never be without a WOE upon it, lest it should fansie it self already in those happy days of Peace and Prosperity, which are reserved for future times. Lastly, whosoever is sensible of the corruptions and persecutions of the Church of Rome, since she came to her greatness; whosoever allows her to be mystical Babylon, which must fall before the kingdom of Christ comes on; will think that kingdom duly placed by St. Johnat the end of his Prophecies, concerning the Christian Church: and that there still remains, accordingto the words of St. Paul, (Hebr. 4. 9.) a Sabbatism to the people of God.

Footnotes

344:1 Isaiahch. 11, ch. 43. ch. 49. 13, &c. ch. 66. Ezekiel, ch. 28. ch. 37. Hos. ch. 3, & ch. 14. Joel3. 18. Amos, ch. 9. Obad. ver. 17, &c. Mich. ch. 4. ch. 5. Zeph. 3. 14, &c. Haggai, ch. 2. Zac. 2. 10, &c. & ch. 9. 9, &c. & ch. 14. Mala. ch. 3. ch. 4.

September 25, 2011
0
Published in The Sacred theory of the Earth
Written by LC Geerts

Book IV: Chapter III

THE SACRED THEORY OF THE EARTH

by Thomas Burnet

THE FOURTH BOOK

Concerning theNEW HEAVENS and NEW EARTH, AND Concerning theCONSUMMATION of all Things

CHAPTER III

Concerning the Inhabitants of the New Earth. That Natural Reason cannot determine this point. That according to Scripture; The Sons of the first Resurrection, or the Heirs of the Millennium, are to be the Inhabitants of the New Earth. The Testimony of the Philosophers, and of the Christian Fathers, for the Renovation of the World. The first Proposition laid down.

THUS we have setled the true notion, according to Reason and Scripture, of the New Heavensand New Earth. But where are the Inhabitants, you’l say? You have taken the pains to make us a New World, and now that it is made, it must stand empty. When the first World was destroyed, there were eight persons preserved, with a Set of living Creatures of every kind, as a Seminary or foundation of another World: But the Fire, it seems, is more merciless than the Water; for in this destruction of the World, it does not appear that there is one living Soul left, of any sort, upon the face of the Earth. No hopes of posterity, nor of any continuation of Mankind, in the usual way of propagation. And Fire is a barren Element, that breeds no living Creatures in it, nor hath any nourishment proper for their food or sustenance.

We are perfectly at a loss, therefore, so far as I see, for a new race of Mankind, or how to people this new-formed World. The Inhabitants, if ever there be any, must either come from Heaven, or spring from the Earth: There are but these two ways. But Natural Reasoncan determine neither of these: sees no tract to follow in these unbeaten paths, nor can advance one step further. Farewel then, dear Friend, I must take another Guide: and leave you here, as Mosesupon Mount Pisgah, only to look into that Land, which you cannot enter. I acknowledge the good service you have done, and what a faithful Companion you have been, in a long journey; from the beginning of the World to this hour, in a tract of time of six thousand years. We have traveled together through the dark regions of a First and Second Chaos: seen the World twice shipwrackt. Neither Water, nor Fire, could separate us. But now you must give place to other Guides.

Welcome, Holy Scriptures, The Oracles of God, a Light shining in darkness, a Treasury of hidden knowledge, and, where humane facultiescannot reach, a seasonable help and supply to their defects. We are now come to the utmost bounds of their dominion: They have made us a New World, but, how it shall be inhabited, they cannot tell: know nothing of the History or affairs of it. This we must learn from other Masters, inspired with the knowledge of things to come. And such Masters we know none, but the holy Prophets and Apostles. We must therefore now put our selves wholly under their conduct and instruction, and from them only receive our information concerning the moral state of the future habitable Earth.

In the first place therefore, The Prophet Isaiahtells us, as a preparation to our further enquiries, The Lord God created the Heavens, God himself that formed the Earth, He created it not in vain, he formed it to be inhabited. This is true, both of the present Earth and the Future, and of every habitable World whatsoever. For to what purpose is it made habitable, if not to be inhabited? That would be, as if a man should manure, and plough, and every way prepare his ground for seed, but never sow it. We do not build houses that they should stand empty, but look out for Tenants as fast as we can; as soon as they are made ready, and become Tenantable. But if man could do things in vain and without use or design, yet God and Nature never do any thing in vain; much less so great a work as the making of a World. Which if it were in vain, would comprehend ten thousand vanities or useless preparations in it. We may therefore in the first place, safely conclude, That the New Earth will be inhabited.

But by whom will it be inhabited?This makes the second enquiry. St. Peteranswers this question for us, and with a particular application to this very subject of the New Heavens and New Earth. They shall be inhabited, he says, by the Justor the Righteous. His words, which we cited before, are these. When he had described the Conflagration of the World, he adds, But we expect new Heavens and a new Earth, WHEREIN DWELLETH RIGHTEOUSNESS. By righteousnesshere, it is generally agreed must be understood Righteous Persons. For Righteousness cannot be without righteous Persons: It cannot hang upon Trees, or grow out of the ground; ’Tis the endowment of reasonable Creatures. And these righteous Persons are eminently such, and therefore called Righteousness in the abstract, or purely righteous without mixture of Vice.

So we have found Inhabitants for the New Earth: Persons of an high and noble Character. Like those described by St. Peter, (1 Epist. 2. 9.) A chosen generation, a royal Priesthood, an holy Nation, a peculiar People. As if into that World, as into St. John's New Jerusalem, nothing impure or unrighteous was to be admitted. These being then the happy and holy Inhabitants: The next enquiry is, Whence do they come?From what off-spring, or from what Original? We noted before, that there was no remnant of Mankind left at the Conflagration, as there was at the Deluge: nor any hopes of a Restauration that way. Shall we then imagine that these new Inhabitants are a Colony wafted over from some neighbouring World: as from the Moon, or Mercury, or some of the higher Planets. You may imagine what you please, but that seems to me not imaginary onely but impracticable; And that the Inhabitants of those Planets are Persons of so great accomplishments, is more than I know: but I am sure they are not the Persons here understood. For these must be such as inhabited this Earth before. WE look for new Heavens and new Earth, says the Apostle: Surely to have some share and interest in them; otherwise there would be no comfort in that expectation. And the Prophet Isaiahsaid before, I create new Heavens and a new Earth, and the former shall come no more into remembrance: But be YOU glad and rejoyce for ever in that which I create. The truth is, none can have so good pretensions to this spot of ground we call the Earth, as the Sons of Men, seeing they once possest it. And if it be restored again, ’tis their propriety and inheritance. But ’tis not Mankind in general that must possess this new World, but the Israel of God, according to the Prophet Isaiah; or the Just, according to St. Peter. And especially those that have suffered for the sake of their Religion. For this is that Palingenesia, as we noted before, that Renovation, or Regenerationof all things, where our Saviour says, Those, that suffer loss for his sake, shall be recompenced: Matt. 19. 28. 29.

But they must then be raised from the Dead. For all Mankind was destroyed at the Conflagration: and there is no resource for them any other way, than by a Resurrection. ’Tis true: and St. Johngives us a fair occasion to make this supposition, Thatthere will be some raised from the Dead, before the General Day of Judgment. For he plainly distinguisheth of a Firstand SecondResurrection, and makes the first to be a thousand Years before the second, and before the general Day of Judgment. Now, if there be truly and really a two-fold Resurrection, as St. Johntells us; and at a thousand Years distance from one another: It may be very rationally presumed, that Those that are raised in the first Resurrection, are those Justthat will inhabit the new Heavens and new Earth. Or whom our Saviour promised to reward in the Renovation of the World.

For otherwise, who are those Justthat shall inhabit the new Earth, and whence do they come? Or when is that Restauration which our Saviour speaks of, wherein those that suffered for the sake of the Gospel shall be rewarded? St. Johnsays, the Martyrs, at this first Resurrection, shall live again and reign with Christ. Which seems to be the reward promised by our Saviour, to those that suffered for his sake: and the same Persons in both places. And I saw the Souls of themsays St. John, that were beheaded for the witness of Jesus, and for the Word of God: and which had not worshipped the Beast, &c. and They lived and reigned with Christ a thousand years. These, I say, seem to be the same Persons to whom Christ had before promised and appropriated a particular reward. And this reward of theirs, or this Reign of theirs, is upon Earth: upon some Earth, new or old: not in Heaven. For, besides that we read nothing of their Ascension- into Heaven after their Resurrection: There are several marks that shew it must necessarily be understood of a state upon Earth. For Gogand Magogcame from the four quarters of the Earth, and besieged the Camp of the Saints, and the beloved City. That Camp and that City therefore were upon the Earth.

And fire came down from Heaven and devoured them. If it came down from Heaven, it came upon the Earth. Furthermore, those Persons that are raised from the Dead, are said to be Priests of God and of Christ, and to reign with him a thousand years. Now these must be the same Persons with the Priestsand Kings, mentioned in the Fifth Chapter: which are there said expresly to reign upon Earth, or that they should reign upon Earth. It remains therefore onely to determine, What Earththis is, where the Sons of the first Resurrectionwill live and reign. It cannot be the present Earth, in the same state, and under the same circumstances it is now. For what happiness or priviledge would that be, to be called back into a mortal life, under the necessities and inconveniences of sickly Bodies, and an incommodious World? such as the present state of mortality is, and must continue to be, till some change be made in Nature. We may be sure therefore, that a change will be made in Nature before that time, and that the state they are raised into, and the Earth they are to inhabit, will be, at least, Paradisiacal:And consequently can be no other than the new Heavensand new Earth, which we are to expect after the Conflagration.

From these Considerations, there is a great fairness to conclude, both as to the Characters of the Persons, and of the place or state, that the Sons of the first Resurrection, will be Inhabitants of the New Earth, and reign there with Christ a thousand years. But seeing this is one of the principal and peculiar Conclusions of this Discourse, and bears a great part in this last Book of the Theory of the Earth, it will deserve a more full explication, and a more ample evicence, to make it out. We must therefore take a greater compass in our discourse, and give a full account of that State which is usually called the Millennium: The Reign of the Saints a thousand years, or the Kingdom of Christ upon Earth. But before we enter upon this new Subject, give me leave to close our present Argument, about the Renovation of the World, with some Testimonies of the Ancient Philosophers, to that purpose. ’Tis plain to me, that there were amongst the Ancients several Traditions, or traditionary conclusions, which they did not raise themselves, by reason and observation, but received them from an unknown Antiquity. An instance of this is the Conflagration of the World. A Doctrine, as ancient, for any thing I know, as the World it self. At least as ancient as we have any Records. And yet none of those Ancients that tell us of it, give any argument to Evidence it. Neither is it any wonder, for they did not invent it themselves, but received it from others without evicence, by the sole authority of Tradition. In like manner the Renovation of the World, which we are now speaking of, is an ancient Doctrine: both amongst the Greeksand EasternPhilosophers: but they shew us no method how the World may be renewed, nor make any evicence of its future Renovation; For it was not a discovery which they first made, but received it, with an implicite faith, from their Masters and Ancestors. And these Traditionary Doctrines were all fore-runners of that Light that was to shine more clearly at the opening of the Christian dispensation; to give a more full account of the fate and revolutions of the Natural World, as well as of the Moral.

The Jews, ’tis well known, held the Renovationof the World, and a Sabbathafter six thousand years: according to the Prophecy that was currant amongst them, whereof we have given a larger account in the precedent Book, ch. 5. And that future state they called Olam Hava, or the World to come, 1 which is the very same with St. Paul's Habitable Earth to come, Heb. 2. 6. Neither can I easily believe, that those constitutions of Mosesthat proceed so much upon a Septenary, or the number Seven, and have no ground or reason, in the nature of the thing, for that particular number: I cannot easily believe, I say, that they are either accidental or humoursome: without design or signification. But that they are typical, or representative of some Septenarystate, that does eminently deserve and bear that Character. Moses, in the History of the Creation, makes six days work, and then a Sabbath. Then, after six years, he makes a Sabbath-year: and after a Sabbath of years a year of Jubilee, Levit. 25. All these lesser revolutions seem to me to point at the grand Revolution, the great Sabbath or jubilee, after six Millenaries, which as it answers the type in point of time, so likewise in the nature and contents of it: Being a state of Rest from all labour and trouble and servitude: a state of joy and triumph: and a state of Renovation, when things are to return to their first condition and pristine order. So much for the Jews.

The Heathen Philosophers, both Greeksand Barbarians, had the same doctrine of the Renovation of the World, currant amongst them. And that under several names and phrases; as of the Great Year, the Restauration, the Mundane periods, and such like. They supposed stated and fixed periods of time, upon expiration whereof there would always follow some great revolution of the World, and the face of Nature would be renewed. Particularly after the Conflagration, the Stoicks always supposed a new World to succeed, or another frame of Nature to be erected in the room of that which was destroyed. And they use the same words and phrases upon this occasion that Scripture useth; Chrysippuscalls it Apocatastasis, as St. Peterdoes, Act. 3. 21. Marcus Antoninusin his Meditationsseveral times calls it Palingenesia, as our Saviour does, Matt. 19. 28. And Numeniushath two Scripture-words, Resurrectionand Restitution, to express this renovation of the World. Then as to the Platonicks, that Revolution of all things hath commonly been called the Platonickyear, as if Platohad been the first author of that opinion; But that's a great mistake; he received it from the BarbarickPhilosophers, and particularly from the ÆgyptianPriests, amongst whom he lived several years, to be instructed in their learning. But I do not take Platoneither to be the first that brought this doctrine into Greece:for, besides that the Sibylls, whose antiquity we do not well know, sung this Song of old, as we see it copyed from them by Vigilin his fourth Eclogue: Pythagorastaught it before Plato: and Orpheusbefore them both. And that's as high as the Greek Philosophy reaches.

The Barbarick Philosophers were more ancient: namely the Ægyptians, Persians, Chaldeans, Indian Brackmans, and other Eastern Nations. Their Monuments indeed are in a great measure lost, yet from the remains of them which the Greekshave transcribed, and so preserved, in their writings, we see plainly they all had this doctrine of the Future Renovation. And to this day the posterity of the Brackmansin the East Indies, retain the same notion, Thatthe World will be renewed after the last Fire. You may see the citations, if you please, for all these Nations, in the LatinTreatise, ch. 5. Which I thought would be too dry and tedious to be rendered into English.

To these Testimonies of the Philosophers of all Ages, for the Future Renovation of the World, we might add the Testimonies of the Christian Fathers: Greek and Latin, ancient and modern. I will only give you a bare List of them, and refer you to the Latin Treatise for the words or the places. Amongst the Greek Fathers, Justin Martyr, Irenæus, Origen, The Fathers of the Council of Nice, Eusebius, Basil; The two Cyrills, of Jerusalemand Alexandria; The two Gregorys, Nazianzenand Nyssen; St. Chrysostom, Zacharias Mitylenensis; and of later date, Damascen, Oecumenaus, Futhymius, and others. These have all set their hands and Seals to this doctrine. Of the Latin Fathers, Tertullian, Lactantius, St. Hilary, St. Ambrose, St. Austin, St. Jerome; and many later Ecclesiastical Authors. These, with the Philosophers before mentioned, I count good authority, Sacred and prophane: which I place here as an out-guard upon Scripture, where our principal force lies. And these three united and acting in conjunction, will be sufficient to secure this first post, and to Evidence our first Proposition, which is this: That after the Conflagration of this World, there will be New Heavens and a New Earth: and that Earth will be inhabited.

Footnotes

331:1 הבא עולם, οκουμένη μέλλουσα.

September 25, 2011
0
Published in The Sacred theory of the Earth
Written by LC Geerts

Book IV: Chapter IV

THE SACRED THEORY OF THE EARTH

by Thomas Burnet

THE FOURTH BOOK

Concerning theNEW HEAVENS and NEW EARTH, AND Concerning theCONSUMMATION of all Things

CHAPTER IV

The evicence of a Millennium, or of a blessed Age to come, from Scripture. A view of the Apocalypse, and of the Prophecies of Daniel, in reference to this Kingdom of Christ and of his Saints.

WE have given fair presumptions, if not evicences, in the precedent Chapter, That the Sons of the first Resurrection will be the persons that shall inhabit the New Earth, or the World to come. But to make that evicence compleat and unexceptionable, I told you it would be necessary to make a larger compass in our discourse, and to examine what is meant by That Reign with Christ a thousand years, which is promised to the Sons of the first Resurrection; by St. Johnin the Apocalypse; and in other places of Scripture is usually called the Kingdom of Christ, and the reign of the Saints. And by Ecclesiastical Authors, in imitation of St. John, it is commonly styled the Millennium. We shall indifferently use any of these words or phrases; and examine, First, the truth of the Notion and Opinion; whether in Scripture there be such an happy state promised to the Saints, under the conduct of Christ. And then we will proceed to examine the nature, characters, place and time of it. And I am in hopes when these things are duly discussed and stated, you will be satisfied that we have found out the true Inhabitants of the New Heavens and New Earth: and the true mystery of that state which is called the Millennium, or the Reign of Christ and of his Saints.

We begin with St. John; whose words, in the twentieth chapter of the Apocalypse, are express, both as to the first Resurrection, and as to the reign of those Saints, that rise, with Christ, for a thousand years. Satan in the mean time being bound, or disabled from doing mischief and seducing mankind, The words of the Prophet are these: And I saw an Angel come down from heaven, having the key of the bottom-less pit, and a great chain in his hand. And he laid hold on the Dragon, that old Serpent, which is the Devil and Satan; and bound him a thousand years. And I saw Thrones, and they sat upon them, and judgment was given unto them: and I saw the Souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their fore-heads, or in their hands; and they lived and reigned with Christ a thousand years. But the rest of the dead lived not again until the thousand years were finished. This is the first Resurrection. Blessed and holy is he that hath part in the first Resurrection: on such the second death hath no power, but they shall be priests of God, and of Christ, and shall reign with him a thousand years. These words do fully express a Resurrection, and a reign with Christ a thousand years. As for that particular space of time, of a thousand years, it is not much material to our present purpose: but the Resurrection here spoken of, and the reign with Christ, make the substance of the controversie, and in effect Evidence all that we enquire after at present. This Resurrection, you see, is called the First Resurrection, by way of distinction from the second and general Resurrection; which is also taken notice of, and placed a thousand years after the first. And both this first Resurrection and the reign of Christ, seem to be appropriated to the Martyrs in this place. For the Prophet says, The Souls of those that were beheaded for the witness of Jesus,&c. They lived and reigned with Christ a thousand years. From which words, if you please, we will raise this Doctrine: That, Those that have suffered for the sake of Christ and a good Conscience, shall be raised from the dead a thousand years before the general Resurrection, and reign with Christ, in an happy state. This Proposition seems to be plainly included in the words of St. John, and to be the intended sence of this Vision; but you must have patience a little as to your enquiry into particulars, till, in the progress of our discourse, we have brought all the parts of this conclusion into a fuller light.

In the mean time, there is but one way, that I know of, to evade the force of these words, and of the conclusion drawn from them; and that is, by supposing that the First Resurrectionhere mentioned, is not to be understood in a literal sense, but is Allegorical and mystical; signifying only a Resurrection from sin to a Spiritual Life. As we are said to be dead in sin, and to be risen with Christ, by Faith and Regeneration. This is a manner of Speech which St. Pauldoes sometimes use: as Ephes. 2. 6. and 5. 14. and Col. 3. 1. But how can this be applyed to the present case? Were the Martyrs dead in sin? ’Tis they that are here raised from the dead. Or, after they were beheaded for the witness of Jesus, naturally dead and laid in their graves, were they then regenerate by Faith? There is no congruity in allegories so applyed. Besides, why should they be said to be regenerate a thousand years before the day of Judgment: Or, to reign with Christ, after this Spiritual Resurrection, such a limited time, a thousand years? why not to Eternity? For in this allegorical sence of risingand reigning, they will reign with him for everlasting. Then, after a thousand years must all the wicked be regenerate, and rise into a Spiritual Life? ’Tis said here, The rest of the Dead lived not again, until the thousand years were finished. That implyes, that at the end of these thousand years, the rest of the dead did live again; which, according to the Allegory must be, that, after a thousand years, all the wicked will be regenerate, and raised into a Spiritual Life. These absurdities arise upon an allegorical exposition of this Resurrection, if applyed to single Persons.

But Dr. Hammond, a Learned and worthy Divine, (but one that loves to contract and cramp the sence of Prophecies) making this first Resurrection allegorical, applies it not to single Persons, but to the state of the Church in general; The Christian Church, he says, shall have a Resurrection for a thousand years: that is, shall rise out of Persecution, be in a prosperous condition, and an undisturbed profession of the true Religion, for so long a time. But this agrees with the Prophecy as little as the former; If it be a state of the Church in general, and of the Church then in being, why is this Resurrection applyed to the Martyrs? why are they said to rise? seeing the state they lived in, was a troublesome state of the Church, and it would be no happiness to have that revived again. Then as to the Time of this Resurrection of the Church, where will you fix it? The Prophet Danielplaces this Reign of Christ, at, or after the dissolution of the fourth Monarchy: and St. Johnplaces it a thousand years before the last Day of Judgment: How will you adjust the Allegorical Resurrection of the Church to these limits? Or if, in point of time, you was free, as to Prophecy; yet how would you adjust it to History? Where will you take these thousand years of happiness and prosperity to the Church? These Authors suppose them past, and therefore must begin them either from the first times of the Gospel, or from the time of Constantine. Under the first Ages of the Gospel, were, you know, the great Persecutions by the HeathenEmperours: Could those be called the Reign of Christ and of his Saints? Was Sathan then bound? or was this Epocha but a thousand years before the Day of Judgment? And if you begin this Resurrection of the Church from the days of Constantine, when the Empire became Christian, how will you reckon a thousand years from that time, for the continuance of the Church in peaceand purity? for the reign of Christ and of his Saints must necessarily imply both those Characters. Besides, who are the rest of the Dead, that lived after the expiration of those thousand years, if they begun at Constantine? And why is not the second Resurrection and the Day of Judgment yet come? Lastly, you ought to be tender of interpreting the first Resurrection in an Allegorical sence, lest you expose the second Resurrection to be made an Allegory also.

To conclude, the words of the Text are plain and express for a literal Resurrection, as to the first, as well as the second; and there is no Allegorical interpretation that I know of, that will hold through all the particulars of the Text, consistently with it self and with History. And when we shall have Evidenced this future Kingdom of Christ from other places of the Apocalypse, and of Holy Writ, you will the more easily admit the literal sence of this place: Which, you know, according to the received rule of Interpreters, is never to be quitted or forsaken, without necessity. But when I speak of confirming this Doctrine from other passages of Scripture, I do not mean as to that definite time of a thousand years, for that is no where else mentioned in the Apocalypse or in Scripture, that I know of; and seems to be mentioned here, in this close of all things, to mind us of that type that was proposed in the beginning of all things, Of Six days and a Sabbath. Whereof each Day comprehends a thousand years, and the Sabbath, which is the Millennial state, hath its thousand. According to the known Prophecy of Elias, which, as I told you before, was not onely received amongst the Jews, but also owned by very many of the Christian Fathers.

To proceed therefore to other parts of St. John's Prophecies, that set forth this Kingdom of Christ. The Vision of the Seven Trumpetsis one of the most remarkable in the Apocalypse; and the seventh Trumpet, which, plainly reaches to the end of the World, and the Resurrection of the Dead, opens the Scene to the Millennium. Hear the sound of it. The seventh Angel sounded, and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ, and he shall reign for ever and ever. And the four and twenty Elders, which sat before God on their Seats, fell upon their faces, and worshiped God: Saying, We give thee thanks, O Lord God Almighty, which art, and wast, and art to come; because thou hast taken to thee thy great power and hast reigned. And the Nations were angry, and thy wrath is come, and the time of the Dead, that they should be judged, and that thou shouldest give reward unto thy servants the Prophets, and to the Saints, and them that fear thy Name, small and great, and shouldest destroy them that destroy the Earth, &c. This is manifestly the kingdom of Christ: and with this is joyned the Resurrection of the Dead, and the rewarding of the suffering Prophets and Saints; as in the twentieth Chapter. This is that mystery of God that was to he finished in the days of the voice of the seventh Angel: as is said in the 20th. Chap. ver. 7. As he hath declared to his servants the Prophets. Namely, the mystery of this kingdom, which was foretold by the Prophets of the Old Testament: and more especially by Daniel, as we shall see hereafter.

The new Jerusalem, (as it is set down, Apoc. 21. 2, 3, 4, 5, 6, 7.) is another instance or image of this kingdom of Christ. And the Palm-bearing Company, Chap. 7. 9, &c. are some of the Martyrs that shall enjoy it. They are plainly described there as Christian Martyrs; (ver. 14.) And their reward, or the state of happiness they are to enjoy, (ver. 15, 16, 17.) is the same with that of the In-habitants of the new Jerusalem: Ch. 21. 2, 3, 4, &c. as, upon comparing those two places, will easily appear. Furthermore, at the opening of the Seals, Chap. 5. which is another principal Vision, and reaches to the end of the World, there is a prospect given us of this kingdom of Christ, and of that reward of his Saints. For when they sing the new Song to the Lamb, (ver. 9, 10.) they say, Thou art worthy to take the Book, and to open the Seals thereof: For thou wast slain and hast redeemed us to God, by thy bloud. And hast made us unto our God Kings and Priests: and we shall reign on the Earth. This must be the same state, and the same thousand-years-Reign mentioned in the 20thChapter. Where ’tis said, (ver. 6.) the partakers of it shall be Priests of God and of Christ, and shall reign with him a thousand years.

Another completory Vision, that extends it self to the end of the World, is that of the seven Vials, Ch. 15, & 16. And as at the opening of the Seals, so at the pouring out of the Vials, a triumphal Song is sung, and ’tis called the Song of Moses and of the Lamb. ’Tis plainly a Song of thanksgiving for a Deliverance: but I do not look upon this deliverance as already wrought, before the pouring out of Vials, though it be placed before them: as often the grand design and issue of a Vision is placed at the beginning. It is wrought by the Vials themselves, and by their effusion, and therefore upon the pouring out of the last Vial, The voice came out of the Temple of Heaven, from the Throne, saying, Consummatum est: It is done. Now the Deliverance is wrought, now the work is at an end: or, The mystery of God is finished, as the phrase was before, concerning the 7thTrumpet: Ch. 10. 7. You see therefore this terminates upon the same time, and consequently upon the same state, of the Millennium. And that they are the same Persons that triumph here, and reign there, Ch. 20. You may see by the same Characters given to both of them. Here, those that triumph, are said to have gotten the victoryover the Beast, and over his Image, and over his mark, and over the number of his name. And there, Those that reign with Christ, are said to be those that had not worshipped the Beast, neither his Image, neither had received his mark upon their foreheads, or in their hands. These are the same Persons therefore, triumphing over the same Enemies, and enjoying the same reward.

And you shall seldom find any Doxologyor Hallelujahin the Apocalypse, but ’tis in prospect of the kingdom of Christ, and the Millennialstate. That is still the burthen of the Sacred Song: The complement of every grand Vision, and the life and strength of the whole Systeme of Prophecies in that Book. Even those Halleluja'sthat are sung at the destruction of Babylon, in the 19th. Chapter, are raised upon the view of the succeeding state, the Reign of Christ. For the Text says, And I heard as it were a voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunders, saying, Hallelujah. FOR THE LORD GOD OMNIPOTENT REIGNETH. Let us be glad and rejoyce and give honour to him: FOR THE MARRIAGE OF THE LAMB IS COME, AND HIS WIFE HATH MADE HER SELF READY. This appears plainly to be the New Jerusalem, if you consult the 21. ch. ver. 2. And I John saw the Holy City, New Jerusalem, coining down from God out of Heaven, PREPARED AS A BRIDE ADORNED FOR HER HUSBAND. ’Tis, no doubt, the same Bride and Bridegroom, in both places; the same marriage or preparations for marriage; which are compleated in the Millennial bliss, in the kingdom of Christ and of his Saints.

I must still beg your patience a little longer, in pursuing this argument throughout the Apocalypse. As towards the latter end of St. John's Revelation this Kingdom of Christ shines out in a more full glory, so there are the dawnings of it in the very beginning and entrance into his Prophecies. As at the beginning of a Poem, we have commonly in a few words the design of the Work, in like manner St. John makes this Preface to his Prophecies, From Jesus Christ, who is the faithful witness, the first begotten of the dead, and the Prince of the Kings of the Earth: unto him that loved us, and washed us from our sins in his own bloud: And hath made us Kings and Priests unto God and his Father; to him be glory and dominion for ever and ever, Amen. Behold, he cometh in the clouds, &c. In this Prologue the grand argument is pointed at, and that happy Catastrophe and last Scene which is to crown the Work: The Reign of Christ and of his Saints at his second coming. He hath made us Kings and Priests unto God: This is always the Characteristick of those that are to enjoy the Millennial happiness; as you may see at the opening of the Seals, chap. 5. 10. and in the Sons of the First Resurrection, ch. 20. 6. And this being joyned to the coming of our Saviour, puts it still more out of doubt. That expression also, of being washt from our sins in his bloud, is repeated again both at the opening of the Seals, ch. 5. 9. and in the Palm-bearingCompany, ch. 7. 14. both which places we have cited before as referring to the Millennial State.

Give me leave to add further, that as in this general Preface, so also in the Introductory visions of the Seven Churches, there are, covertly or expresly, in the conclusion of each, glances upon the Millennium. As in the first to Ephesus, the Prophet concludes, He that hath an ear, let him hear, what the Spirit says to the Churches: TO HIM THAT OVERCOMETH WILL I GIVE TO EAT OF THE TREE OF LIFE, WHICH IS IN THE MIDST OF THE PARADISE OF GOD. This is the Millennial happiness which is promised to the Conquerour; as we noted before concerning that phrase. In like manner in the second to Smyrna, He concludes: He that overcometh, shall not be hurt of the second death. This implyes, he shall be partaker of the first Resurrection, for that's the thing understood; as you may see plainly by their being joyned in the 20thch. ver. 6. Blessed and holy is he that hath part in the first Resurrection: on such the second death hath no power: but they shall be Priests of God and of Christ, and shall reign with him a thousand years. In the 3dto Pergamus, the promise is, to eat of the hidden Manna, to have a white stone, and a new name written in it. But seeing the Prophet adds, which no man knoweth saving he that receiveth it, we will not presume to interpret that new state, whatsoever it is. In Thyatira, the reward is, To have power over the nations, and to have the Morning Star. Which is to reign with Christ, who is the morning Star, in his Millennial Empire: both these phrases being used in that sence in the close of this Book. In Sardisthe promise is, To be clothed in white raiment, and not to be blotted out of the Book of Life. And you see afterwards the Palm-bearingCompany are clothed in white robes; and those that are admitted into the New Jerusalem, are such as are written in the Lamb's book of life, ch. 21. 27. Then as to Philadelphia, the reward promised there does openly mark the Millennial state, by the City of God, New Jerusalem which cometh down out of heaven from God: compared with chap. 21. 2. Lastly, to the Church of Laodiceais said, To him that overcometh will I grant to sit with me in my Throne. And that is the usual phrase to express the dignity of those that reign with Christ, in his Millennial kingdom: as you may see, Apoc. 20. 4. Matt. 19. 28. Dan. 7. 9, 13, 14. So all these promises to the Churches aim at one and the same thing, and terminate upon the same point; ’Tis the same re-ward expressed in different ways; and seeing ’tis still fixt upon a victory, and appropriated to those that overcome, it does the more easily carry our thoughts to the Millennium, which is the proper reward of Victors, that is, of Martyrs and Confessors.

Thus you see how this notion and mystery of the Millennial kingdom of Christ, does both begin and end the Apocalypse, and run thorough all its parts: As the Soul of that Body of Prophecies: A Spirit or ferment that actuates the whole mass. And if we could thoroughly understand that illustrious Scene at the opening of this Apocalyptical Theatre in the 4thand 5thchap. I do not doubt but we should find it a Representation of the Majesty of our Saviour in the Glory of his future Kingdom. But I dare not venture upon the explication of it, there are so many things of difficult and dubious interpretation, coucht under those Schemes. Wherefore having made these observations upon the Prophecies of St. John, we will now add to them some reflections upon the Prophecies of Daniel. That by the agreement and concurrence of these two great Witnesses, the Conclusion we pretend to Evidence, may be fully established.

In the Prophecies of Danielthere are two grand Visions, that of the Statueor Image, chap. 2. and that of the four Beasts, chap. 7. And both these Visions terminate upon the Millennium, or the Kingdom of Christ. In the Vision of the Statue, representing to us the four great Monarchies of the World successively, (whereof, by the general consent of Interpreters, The Romanis the fourth and last) after the dissolution of the last of them, a fifth Monarchy, the Kingdom of Christ, is openly introduced, in these words: And in the days of these kingdoms, shall the God of heaven set up a kingdom, which shall never be destroyed, and the kingdom shall not be left to other people, but it shall break in pieces, and consume all those kingdoms, and it shall stand for ever. This may be verified, in some measure, by the first coming of our Saviour in the days of the 4thkingdom; when his Religion from small beginnings, in a short time overspread the greatest part of the known World. As the stone cut out without hands, became a great mountain and filled the whole Earth. But the full and final accomplishment of this Prophecy cannot be till the second coming of our Saviour. For not till then, will he break in pieces and consume all those kingdoms; and that in such a manner, that they shall become like the chaff of the Summer threshing floor, carried away by the wind: so as no place shall be found for them. This, I say, will not be done, nor an everlasting Kingdom erected in their place, over all the Nations of the Earth, till his Second Coming, and his Millennial Reign.

But this Reign is declared more expresly, in the Vision of the four Beasts, chap. 7. For after the destruction of the fourth Beast, the Prophet says, I saw in the night, Visions, and behold one like the Son of man, came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him: And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages should serve him: His dominion is an everlasting dominion, which shall not pass away: and his kingdom that which shall not be destroyed. Accordingly he says, ver. 21, 22. The last Beast and the little Horn made war against the Saints, until the Ancient of days came, and judgment was given to the Saints of the most High; and the time came that the Saints possessed the kingdom. And lastly, in pursuit still of the same argument, he concludes to the same effect in fuller words, ver. 26, 27. But the Judgment shall sit, and they shall take away his dominion, to consume and to destroy it unto the end. And the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the Saints of the most High: whose kingdom is an everlasting kingdom, and all dominions shall serve and obey him.

Here is the end of the matter:says the Prophet. Here is the upshot and result of all. Here terminate both the Prophecies of Danieland St. John: and all the affairs of the Terrestrial World. Danielbrings in, this kingdom of Christ, in the conclusion of two or three Visions; but St. Johnhath interwoven it every where with his Prophecies, from first to last. And you may as well open a Lock without a Key, as interpret the Apocalypse without the Millennium. But after these two great Witnesses, the one for the old Testament, the other for the new, we must look into the rest of the Sacred Writers; for tho’ every single Author there, is an Oracle, yet the concurrence of Oracles is still a further demonstration, and takes away all remains of doubt or incredulity.

September 25, 2011
0
Published in The Sacred theory of the Earth
Written by LC Geerts

Book IV: Chapter I

THE SACRED THEORY OF THE EARTH

by Thomas Burnet

THE FOURTH BOOK

Concerning theNEW HEAVENS and NEW EARTH, AND Concerning theCONSUMMATION of all Things

CHAPTER I

THE INTRODUCTION

That the World will not be annihilated in the last Fire. That we are to expect, according to Scripture and the Christian doctrine, New Heavens and a new Earth, when these are dissolved or burnt up.

WE are now so far advanced in the Theory of the Earth, as to have seen the End of two Worlds: One destroyed by Water, and another by Fire. It remains onely to consider, whether we be yet come to the final period of Nature: The last Scene of all things, and consequently the utmost bound of our enquiries. Or, whether Providence, which is inexhausted in wisdom and goodness, will raise up, from this dead glass, New Heavens and a new Earth. Another habitable World, better and more perfect than that which was destroyed. That, as the first World began with a Paradise, and a state of Innocency, so the last may be a kind of Renovation of that happy state; whose Inhabitants shall not die, but be translated to a blessed Immortality.

I know ’tis the opinion of some, that this World will be annihilated, or reduced to nothing, at the Conflagration: and that would put an end to all further enquiries. But whence do they learn this? from Scripture, or Reason, or their own imagination? What instance or example can they give us, of this they call Annihilation? Or what place of Scripture can they produce, that says the World, in the last Fire, shall be reduced to nothing? If they have neither instance, nor evicence of what they affirm, ’tis an empty Imagination of their own: neither agreeable to Philosophy, nor Divinity. Fire does not consume any substance: It changes the form and qualities of it, but the matter remains. And if the design had been Annihilation, the employing of fire would have been of no use or effect. For smoak and ashes are at as great a distance from Nothing, as the bodies themselves out of which they are made. But these Authors seem to have but a small tincture of Philosophy, and therefore it will be more proper to confute their opinion from the words of Scripture; which hath left us sufficient evidence, that another World will succeed after the Conflagration of that we now inhabit.

The Prophets, both of the Old and New Testament, have left us their predictions concerning New Heavens and a New Earth. So says the Prophet Isaiah, ch. 65. 17. Behold I create New Heavens and a New Earth, and the former shall not be remembred, or come into mind. As not worthy our thoughts, in comparison of those that will arise when these pass away. So the Prophet St. John, in his Apocalypse, when he was come to the end of this World, says, And I saw a new heaven and a new earth. For the first heaven and the first earth were passed away, and there was no more Sea. Where he does not only give us an account of a New Heaven and a New Earth, in general: but also gives a distinctive character of the New Earth: that it shall have no Sea. And in the 5thver. He that sat upon the Throne, says, Behold I make all things New; which, considered with the antecedents and consequents, cannot be otherwise understood than of a New World.

But some men make evasions here as to the words of the Prophets, and say they are to be understood in a figurate and allegorical sence: and to be applyed to the times of the Gospel, either at first or towards the latter end of the World. So as this New Heaven and New Earthsignifie only a great change in the moral World. But how can that be, seeing St. Johnplaces them after the end of the World: and the Prophet Isaiahconnects such things with his New Heavens and New Earth, as are not competible to the present state of Nature? However to avoid all shuffling and tergiversation in this point, let us appeal to St. Peter, who uses a plain literal style, and discourses down-right concerning the Natural World. In his 2dEpist. and 3dchap. when he had foretold and explained the Future Conflagration, he adds, But we expect New Heavens and a New Earth according to his promises. These Promises were made by the Prophets: and this gives us full authority to interpret their New Heavens and New Earthto be after the Conflagration. St. Peter, when he had described the Dissolution of the World in the last Fire, in full and emphatical terms, as the passing away of the Heavens with a noise: the melting of the Elements, and burning up all the works of the Earth:he subjoyns, Nevertheless, notwithstanding this total dissolution of the present World, We, according to his promises, look for new heavens and a new earth: wherein dwelleth Righteousness. As if the Apostle should have said, Notwithstanding this strange and violent dissolution of the present Heavens and Earth, which I have described to you, we do not at all distrust God's Promises concerning New Heavens and a New Earth, that are to succeed these, and to be the seat of the Righteous.

Here's no room for Allegories or allegorical expositions: unless you will make the Conflagration of the World an Allegory. For, as Heavens and Earth were destroyed, so Heavens and Earth are restored: and if in the first place you understand the natural material World, you must also understand it in the second place: They are both Allegories, or neither. But to make the Conflagration an Allegory, is not only to contradict St. Peter, but all Antiquity, Sacred or Prophane. And I desire no more assurance that we shall have New Heavens and a New Earth, in a literal Sence, than we have that the present Heavens and Earth shall be destroyed in a literal Sence, and by material Fire. Let it therefore rest upon that issue, as to this first evidence and argument from Scripture.

Some will fancy, it may be, that we shall have New Heavens and Earth; and yet that these shall be annihilated; They would have These first reduced to no-thing, and then others created, spick and span New, out of nothing. But why so, pray, what's the humour of that? lest Omnipotency should want employment, you would have it do, and undo, and do again. As if new-made Matter, like new Clothes, or new Furniture, had a better Gloss, and was more creditable. Matter never wears: as fine Gold, melt it down never so often, it loses nothing of its quantity. The substance of the World is the same, burnt or unburnt: and is of the same Value and Virtue, New or Old: and we must not multiply the actions of Omnipotency without necessity. God does not make, or unmake things, to try experiments: He knows before hand the utmost capacities of every thing, and does no vain or superfluous work. Such imaginations as these proceed only from want of true Philosophy, or the true knowledge of the Nature of God and of his Works; which should always be carefully attended to, in such Speculations as concern the Natural World. But to proceed in our Subject.

If they suppose part of the World to be annihilated, and to continue so, they Philosophize still worse and worse. How high shall this Annihilation reach? Shall the Sun, Moon, and Stars be reduced to nothing? but what have They done, that they should undergo so hard a fate? must they be turned out of Being for our faults? The whole material Universe will not be Annihilated at this bout, for we are to have Bodies after the Resurrection, and to live in Heaven. How much of the Universe then will you leave standing: or how shall it subsist with this great Vacuumin the heart of it? This shell of a World is but the fiction of an empty Brain: For God and Nature in their works never admit of such gaping vacuities and emptinesses.

If we consult Scripture again, we shall find that that makes mention of a Restitutionand Reviviscencyof all things: at the end of the World, or at the Coming of our Saviour. St. Peter, whose doctrine we have hitherto followed, in his Sermon to the Jewsafter our Saviour's Ascension, tells them that He will come again, and that there will be then a Restitution of all things:such as was promised by the Prophets. The Heavens, says he,must receive him until the time of Restitution of all things: which God hath spoken by the mouth of his holy Prophets, since the world began. If we compare this passage of St. Peter's, with that which we alledged before out of his second Epistle, it can scarce be doubted but that he refers to the same Promises in both places: and what he there calls a New Heavenand a New Earth, he calls here a Restitution of all things. For the Heavens and the Earth comprehend all, and both these are but different phrases for the Renovation of the World. This gives us also light how to understand what our Saviour calls the Regenerationor Reviviscency, when he shall sit upon his Throne of Glory, and will reward his followers an hundred fold, for all their losses in this World: besides Everlasting Life as the Crown of all. I know, in our English Translation, we separate the Regenerationfrom sitting upon his Throne:but without any warrant from the Original. And seeing our Saviour speaks here of Bodily goods, and seems to distinguish them from everlasting life, which is to be the final reward of his Followers, This Regenerationseems to belong to his Second coming, when the World shall be renewed or regenerated: and the Righteous shall possess the Earth.

Other places of Scripture that foretel the fate of this material World, represent it always as a Change, not as an Annihilation. St. Paulsays, The Figure of this World passes away: 1 Cor. 7. 31. The form, fashion, and disposition of its parts: but the substance still remains. As a Body that is melted down and dissolved, the Form perishes, but the Matter is not destroyed. And the Psalmist says, The Heavens and the Earth shall be changed: which answers to this Transformation we speak of. The same Apostle, in the Eight Chapter to the Romans, shows also that this change shall be, and shall be for the better: and calls it a Deliverance of the Creation from vanity and corruption:and a participation of the glorious liberty of the Children of God. Being a sort of Redemption, as they have a Redemption of their Bodies.

But, seeing the Renovationof the World is a Doctrine generally received, both by ancient and modern Authors, as we shall have occasion to show hereafter: We need add no more, in this place, for confirmation of it. Some Men are willing to throw all things into a state of Nothingat the Conflagration, and bury them there, that they may not be obliged to give an account of that state of things, that is to succeed it. Those who think themselves bound in honour, to know every thing in Theology that is knowable: and find it uneasie to answer such questions and speculations, as would arise upon their admitting a new World, think it more adviseable to stifle it in the birth, and so to bound all knowledge at the Conflagration. But surely, so far as Reason or Scripture lead us, we may and ought to follow: otherwise we should be ungrateful to Providence, that sent us those Guides. Provided, we be always duly sensible of our own weakness: and, according to the difficulty of the subject, and the measure of light that falls upon it, proceed with that modesty and ingenuity, that becomes such fallible enquirers after Truth, as we are. And this rule I desire to prescribe to my self, as in all others Writings, so especially in this: where, tho’ I look upon the principal Conclusions as fully Evidenced, there are several particulars, that are rather proposed to examination, than positively asserted.

September 25, 2011
0
Published in The Sacred theory of the Earth
Written by LC Geerts