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.

THE SACRED THEORY OF THE EARTH

by Thomas Burnet

THE FOURTH BOOK

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

PREFACE TO THE READER

YOU see it is still my lot, to travel into New Worlds: having never found any great satisfaction in this. As an active people leaves their habitations in a barren soil, to try if they can make their fortune better elsewhere. I first lookt backwards, and waded through the Deluge, into the Primal World: to see how they lived there, and how Nature stood in that original constitution. Now I am going forwards, to view the New Heavensand New Earth, that will be after the Conflagration. But, Gentle Reader, let me not take you any further, if you be weary. I do not love a querulous Companion. Unless your Genius therefore press you forwards, chuse rather to rest here, and be content with that part of the Theory which you have seen already. Is it not fair, to have followed Nature so far as to have seen her twice in her ruines? Why should we still pursue her, even after death and dissolution, into dark and remote Futurities? To whom therefore such disquisitions seem needless, or over-curious, let them rest here; and leave the remainder of this Work, which is a PROPHECY concerning the STATE of things after the Conflagration, to those that are of a disposition suited to such studies and enquiries.

Not that any part of this Theory requires much Learning, Art. or Science, to be Master of it; But a love and thirst after Truth, freedom of judgment, and a resignation of our Understandings to clear Evidence, let it carry us which way it will. An honest English Readerthat looks only at the Sence as it lies before him, and neither considers not cares whether it be New or Old, so it be true, may be a more competent judge than a great Scholar full of his own Notions, and puffed up with the opinion of his mighty knowledge. For such men think they cannot in honour own any thing to be true, which they did not know before. To be taught any new knowledge, is to confess their former ignorance; and that lessens them in their own opinion, and, as they think, in the opinion of the World; which are both uneasie reflections to them. Neither must we depend upon age only for soundness of judgment: We seldom change our Opinions after threescore: especially if they be leading Opinions. It is then too late, we think, to begin the World again; and as we grow old, the Heart contracts, and cannot open wide enough to take in a great thought.

The Spheres of mens Understandings are as different, as Prospects upon the Earth. Some stand upon a Rock or a Mountain, and see far round about; Others are in an hollow, or in a Cave, and have no prospect at all. Some men consider nothing but what is present to their Senses: Others extend their thoughts both to what is past and what is future. And yet the fairest prospect in this Life is not to be compared to the least we shall have in another. Our clearest day here, is misty and hazy: We see not far, and what we do see is in a bad light. But when we have got better Bodies in the first Resurrection, whereof we are going to Treat; better Senses and a better Understanding, a clearer light and an higher station, our Horizon will be enlarged every way, both as to the Natural World and as to the Intellectual.

Two of the greatest Speculations that we are capable of in this Life, are, in my Opinion, The REVOLUTION OF WORLDS, and the REVOLUTION OF SOULS; one for the Material World, and the other for the Intellectual. Towards the former of these Our Theory is an Essay: and in this our Planet, (which I hope to conduct into a Fixed Star, before I have done with it) we give an instance of what may be in other Planets. Tis true, we look to our rise no higher than the Chaos: because that was a known principle, and we were not willing to amuse the Reader with too many strange Stories: as that, I am sure, would have been thought one, TO HAVE brought this Earth from a Fixed Star, and then carried it up again into the same Sphere. Which yet I believe, is the true circle of Natural Providence.

As to the Revolution of Souls, the footsteps of that Speculation are more obscure than of the former. For tho we are assured by Scripture, that all good Souls will at length have Celestial Bodies; yet, that this is a returning to a Primitive State, or to what they had at their first Creation, that, Scripture has not acquainted us with. It tells us indeed that Angels fell from their Primitive Celestial Glory; and consequently we might be capable of a lapse as well as they, if we had been in that high condition with them. But that we ever were there, is not declared to us by any revelation. Reason and Morality would indeed suggest to us, that an innocent Soul, fresh and pure from the hands of its Maker, could not be immediately cast into Prison, before it had, by any act of its own Will, or any use of its own Understanding, committed either error or sin. I call this Body a Prison, both because it is a confinement and restraint upon our best Faculties and Capacities, and is also the seat of diseases and loathsomness; and, as prisons use to do, commonly tends more to debauch mens Natures, than to imEvidence them.

But tho we cannot certainly tell under what circumstances humane Souls were placed at first, yet all Antiquity agrees, Oriental and Occidental, concerning their pre-existence in general, in respect of these mortal Bodies. And our Saviour never reproaches or corrects the Jews, when they speak upon that supposition, Luk. 9. 18, 19. Joh. 9. 2. Besides, it seems to me beyond all controversie, that the Soul of the Messiah did exist before the Incarnation, and voluntarily descended from Heaven to take upon it a Mortal Body. And tho it does not appear that all humane Souls were at first placed in Glory, yet, from the example of our Saviour, we see something greater in them: Namely, a capacity to be united to the Godhead. And what is possible to one, is possible to more. But these thoughts are too high for us: while we find our selves united to nothing, but diseased bodies and houses of clay.

The greatest fault we can commit in such Speculations, is to be over-positive and Dogmatical. To be inquisitive into the ways of Providence and the works of God, is so far from being a fault, that it is our greatest perfection; We cultivate the highest principles and best inclinations of our Nature, while we are thus employ'd: and tis littleness or secularity of Spirit, that is the greatest Enemy to Contemplation. Those that would have a true contempt of this World, must suffer the Soul to be sometimes upon the Wing, and to raise her self above the sight of this little dark Point, which we now inhabit. Give her a large and free prospect of the immensity of God's works, and of his inexhausted wisdom and goodness, if you would make her Great and Good As the Poet said in his Rapture,

Give me a Soul so great, so high,
Let her dimensions stretch the Skie.
That comprehends within a thought,
The whole extent twixt God and Nought.
And from the World's first birth and date,
Its Life and Death can calculate:
With all th adventures that shall pass,
To evry Atome of the Mass.

But let Her be as GOOD as GREAT,
Her highest Throne a Mercy-Seat.
Soft and dissolving like a Cloud,
Losing her self in doing good.
A Cloud that leaves its place above,
Rather than dry, and useless move:
Falls in a showre upon the Earth,
And gives ten thousand Seeds a birth.
Hangs on the Flow'rs, and infant Plants,
Sucks not their Sweets, but feeds their Wants.
So let this mighty Mind diffuse
All that's her own to others use;
And free from private ends, retain
Nothing of SELF, but a bare Name.

THE SACRED THEORY OF THE EARTH

by Thomas Burnet

THE THEORY OF THE EARTH

Containing an Account OF THE Original of the Earth AND OF ALL THE GENERAL CHANGES Which it hath already undergone, OR IS TO UNDERGO Till the CONSUMMATION of all Things.

THE FOURTH BOOK

LONDON,

Printed by R. Norton, for Walter Kettilby, at the Bihops-Head in S. Paul's Church-Yard, 1690.

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

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Title Page, Book 4

THE SACRED THEORY OF THE EARTH

by Thomas Burnet

Book 3

Concerning the Conflagration.

THE CONCLUSION

IF the Conflagration of the World be a reality, as, both by Scripture and Antiquity, we are assured it is: If we be fully perswaded and convinced of this: ’Tis a thing of that nature, that we cannot keep it long in our thoughts, without making some moral reflections upon it. ’Tis both great in it self, and of universal concern to all Mankind. Who can look upon such an Object, A World in Flames, without thinking with himself, Whether shall I be in the midst of these flames, or no? What is my security that I shall not fall under this fiery vengeance, which is the wrath of an angry God? St. Peter, when he had delivered the doctrine of the Conflagration, makes this pious reflection upon it: Seeing then that all these things shall be dissolved, what manner of persons ought you to be, in holy conversation and godliness?The strength of his argument depends chiefly upon what he had said before in the 7thVerse, where he told us, that the present Heavens and Earth were reserved unto fire, against the Day of judgment, and the perdition of irreligious men. We must avoid the crime then, if we would escape the punishment. But this expression of irreligiousor ungodly men, is still very general. St. Paul, when he speaks of this fiery indignation, and the Persons it is to fall upon, is more distinct in their characters. He seems to mark out for this destruction, three sorts of men chiefly, The Atheists, Infidels, and the Tribe of Antichrist. These are his words: When the Lord Jesus shall be revealed from Heaven, with his mighty Angels, in flaming fire, taking vengeance on them that known not God: and that obey not the Gospel of our Lord Jesus Christ. Then as for Anti-christ and his adherents, he says, in the 2d. Chapt. and 8th. Verse, The Lord shall consume that Wicked one with the Spirit of his mouth, and shall destroy him with the brightness of his coming, or of his Presence. These, you see, all refer to the same time with St. Peter: namely, to the coming of our Saviour, at the Conflagration; and three sorts of Persons are characterized as his Enemies, and set out for destruction at that time. First, those that know not God: that is, that acknowledge not God, that will not own the Deity. Secondly, those that hearken not to the Gospel; that is, that reject the Gospel and Christian Religion, when they are preached and made known to them. For you must not think that it is the poor barbarous and ignorant Heathens, that scarce ever heard of God, or the Gospel, that are threatened with this fiery vengeance. No, ’tis the Heathens that live amongst Christians; those that are Infidels, as to the existence of God, or the truth of Christian Religion, tho’ they have had a full manifestation of both. These are properly the Adversaries of God and Christ. And such adversaries, St. Paulsays in another place, A fearful judgment, and fiery indignation shall devour:which still refers to the same time, and the same Persons we are speaking of. Then as to the third sort of Men, Anti-christ and his Followers, besides this Text of St. Paulto the Thessalonians, ’tis plain to me in the Apocalypse, that Mystical Babylonis to be consumed by fire: and the Beastand False Prophetto be thrown into the Lake that burns with fire and brimstone: Which Lake is no where to be found till the Conflagration.

You see then for whom Tophetis prepared of old. For Atheists, Infidels, and Anti-christian Persecutors. And they will have for their Companions, the Devil and his Angels, the heads of the Apostasie. These are all in open rebellion against God and Christ, and at defiance, as it were, with Heaven. Excepting Anti-christ, who is rather in a secret conspiracy, than an open rebellion. For, under a pretended Commission from Jesus Christ, He persecutes his Servants, dishonours his Person, corrupts his Laws and his Government, and makes War against his Saints. And this is a greater affront and provocation, if possible, than a barefaced opposition would be.

There are other Men, besides these, that are unacceptable to God: All sorts of sinners and wicked persons: but they are not so properly the Enemies of God, as these we have mentioned. An intemperate Man is an Enemy to himself, and an injust Man is an Enemy to his Neighbour: But those that deny God, or Christ, or persecute their Servants, are directly and immediately Enemies to God. And therefore when the Lord comes in flames of fire to triumph over his Enemies: To take vengeance upon all that are Rebels or Conspirators against him and his Christ; these Monsters of Men will be the first and most exemplary Objects of the divine wrath and indignation.

To undertake to speak to these three Orders of men, and convince them of their errour, and the danger of it, would be too much for the Conclusion of a short Treatise. And as for the third sort, the Subjects of Antichrist, none but the Learned amongst them are allowed to be inquisitive, or to read such things as condemn their Church, or the Governors of it. Therefore I do not expect that this English Translation should fall into many of their hands. But those of them, that are pleased to look into the Latin, will find, in the Conclusion of it, a full and fair warning to come out of Babylon: which is there Evidenced to be the Church of Rome. Then as to those that are Atheistically inclined, which I am willing to believe are not many, I desire them to consider, How mean a thing it is, to have hopes onely in this Life: and how uneasie a thing, to have nothing but fears as to the Future. Those, sure, must be little narrow Souls, that can make themselves a portion and a sufficiency out of what they enjoy here: That think of no more, that desire no more. For what is this life, but a circulation of little mean actions? We lie down and rise again: dress and undress: feed and wax hungry: work, or play, and are weary: and then we lie down again, and the circle returns. We spend the day in trifles, and when the Night comes, we throw our selves into the Bed of folly, amongst dreams and broken thoughts and wild imaginations. Our reason lies a-sleep by us; and we are, for the time, as arrant Brutes, as those that sleep in the Stalls, or in the Field. Are not the Capacities of Man higher than these? and ought not his ambition and expectations to be greater? Let us be Adventurers for another World: ’Tis, at least, a fair and noble Chance: and there is nothing in this, worth our thoughts or our passions. If we should be disappointed, we are still no worse than the rest of our fellow-mortals: and if we succeed in our expectations, we are eternally happy.

For my part, I cannot be perswaded, that any man of Atheistical inclinations can have a great and generous Soul. For there is nothing great in the World, if you take God out of it. Therefore such a person can have no great thought, can have no great aims, or expectations, or designs: for all must lie within the compass of this Life, and of this dull Body. Neither can he have any great instincts or noble passions: For if he had, they would naturally excite in him greater Ideas, inspire him with higher notions, and open the Scenes of the Intellectual World. Lastly, He cannot have any great sence of Order, Wisdom, Goodness, Providence, or any of the Divine Perfections. And these are the greatest things that can enter into the thoughts of man, and that do most enlarge and ennoble his mind. And therefore I say again, That, He that is naturally inclined to Atheism, being also naturally destitute of all these, must have a little and narrow soul.

But you’l say, it may be, This is to expostulate rather than to Evidence: or to upbraid us with our make and temper, rather than to convince us of an error in speculation. ’Tis an error it may be in practice, or in point of prudence; but we seek Truth, whether it make for us or against us: convince us therefore by just reasoning and direct arguments, that there is a God, and then wee’l endeavour to correct these defects in our natural complexion. You say well; and therefore I have endeavoured to do this before, in another part of this Theory, in the Second Book, ch. 11. Concerning the Author of Nature: where you may see, that the Powers of Nature, or of the Material World, cannot answer all the Phænomena of the Universe, which are there represented. This you may consult at leisure. But, in the mean time, ’tis a good perswasive why we should not easily give our selves up to such inclinations or opinions, as have neither generosity, nor prudence on their side. And it cannot be amiss, that these persons should often take into their thoughts, this last scene of things, The Conflagrationof the World. Seeing if there be a God, they will certainly be found in the number of his Enemies, and of those that will have their portion in the Lake that burns with Fire and Brimstone.

The Third sort of persons that we are to speak to, are the Incredulous, or such as do not believe the truth of Christian Religion, tho’ they believe there is a God. These are commonly men of Wit and Pleasure, that have not patience enough to consider, coolely and in due order, the grounds upon which it appears, that Christian Religion is from Heaven, and of Divine Authority. They ought, in the first place, to examine matter of Fact, and the History of our Saviour: That there was such a Person, in the Reigns of Augustusand Tiberius, that wrought such and such Miracles in Judæa; taught such a Doctrine: was Crucified at Jerusalem: rise from the dead the Third Day, and visibly ascended into Heaven. If these matters of Fact be denied, then the controversie turns only to an Historical question, Whetherthe Evangelical History be a fabulous, or true History: which it would not be proper to examine in this place. But if matter of Fact recorded there, and in the Acts of the Apostles, and the first Ages of Christianity, be acknowledged, as I suppose it is, then the Question that remains is this, Whethersuch matter of Fact does not sufficiently Evidence the divine authority of Jesus Christ and of his Doctrine. We suppose it possible, for a person to have such Testimonials of divine authority, as may be sufficient to convince Mankind, or the more reasonable part of Mankind; And if that be possible, what, pray, is a-wanting in the Testimonies of Jesus Christ? The Prophecies of the Old Testament bear witness to him: His Birth was a miracle, and his Life a train of Miracles: not wrought out of levity and vain ostentation, but for useful and charitable purposes. His Doctrine and Morality not only blameless, but Noble: designed to remove out of the World the imperfect Religion of the Jews, and the false Religion of the Gentiles: All Idolatry and Superstition: and thereby to imEvidence Mankind, under a better, and more perfect dispensation. He gave an example of a spotless innocency in all his Conversation, free from Vice or any evil; and lived in a neglect of all the Pomp or Pleasures of this Life, referring his happiness wholly to another World. He Prophesied concerning his own Death, and his Resurrection: and concerning the destruction of Jerusalem: which all came to pass in a signal manner. He also Prophesied of the Success of his Gospel: which, after his Death, immediately took root, and spread it self every way throughout the World: maugre all opposition or persecution, from Jewsor Heathens. It was not supported by any temporal power for above three hundred Years: nor were any arts used, or measures taken, according to humane prudence, for the conservation of it. But, to omit other things, That grand article of his Rising from the Dead, Ascending visibly into Heaven, and pouring down the miraculous Gifts of the Holy Ghost, (according as he had promised) upon his Apostles and their followers: This alone is to me a Demonstration of his Divine Authority. To conquer Death: To mount, like an Eagle, into the Skies: and to inspire his followers with inimitable gifts and faculties, are things, without controversie, beyond all humane power: and may and ought be esteemed sure Credentials of a person sent from Heaven.

From these matters of Fact we have all possible assurance, that Jesus Christ was no Impostor or deluded person: (one of which two Characters all unbelievers must fix upon him) but Commissioned by Heaven to introduce a New Religion: to reform the World: to remove Judaism and Idolatry; The Beloved Son of God, the great Prophet of the latter Ages, the True Messiah that was to come.

It may be you will confess, that these are great arguments that the Author of our Religion was a Divine Person, and had supernatural powers: but withal, that there are so many difficulties in Christian Religion, and so many things un-intelligible, that a rational man knows not how to believe it, tho’ he be inclined to admire the person of Jesus Christ. I answer, If they be such difficulties as are made only by the Schools and disputacious Doctors, you are not to trouble your self about them, for they are of no Authority. But if they be in the very words of Scripture, then ’tis either in things practical, or in things meerly speculative. As to the Rules of Practice in Christian Religion, I do not know any thing in Scripture, obscure or unintelligible. And as to Speculations, great discretion and moderation is to be used in the conduct of them. If these matters of Fact, which we have alledged, Evidence the Divinity of the Revelation, keep close to the Words of that Revelation, asserting no more than it asserts, and you cannot err. But if you will expatiate, and determine modes, and forms, and consequences; you may easily be puzled by your own forwardness. For besides some things that are, in their own nature, Infinite and Incomprehensible, there are many other things in Christian Religion that are incompleatly revealed; the full knowledge whereof, it has pleased God to reserve to another life, and to give us only a summary account of them at present. We have so much deference for any Government, as not to expect that all their Councels and secrets should be made known to us, nor to censure every action whose reasons we do not fully comprehend; much more in the Providential administration of a World, we must be content to know so much of the Councels of Heaven and of supernatural Truths, as God has thought fit to reveal to us. And if these Truths be no otherwise than in a general manner, summarily and incompleatly revealed in this life, as commonly they are, we must not therefore throw off the Government, or reject the whole Dispensation: of whose Divine Authority we have otherways full evicence and satisfactory evidence. For this would be, To lose the Substance in catching at a Shadow.

But men that live continually in the noise of the World, amidst business and pleasures, their time is commonly shared betwixt those two. So that little or nothing is left for Meditation; at least, not enough for such Meditations as require length, justness, and order. They should retire from the crowd for one Month or two, to study the truth of Christian Religion, if they have any doubt of it. They retire sometimes to cure a Gout, or other Diseases, and diet themselves according to rule: but they will not be at that pains, to cure a disease of the mind, which is of far greater and more fatal consequence. If they perish by their own negligence or obstinacy, the Physician is not to blame. Burning is the last remedy in some distempers: and they would do well to remember, that the World will flame about their heads one of these days: and whether they be amongst the Living, or amongst the Dead, at that time, the Apostle makes them a part of the Fewel, which that fiery vengeance will prey upon. Our Saviour hath been true to his word hitherto: whether in his promises, or in his threatnings; He promised the Apostles to send down the Holy Ghost upon them after his Ascension, and that was fully accomplished. He foretold and threatened the destruction of Jerusalem: and that came to pass accordingly, soon after he had left the World. And he hath told us also, that he will come again in the Clouds of Heaven, with power and great glory; and that will be to judge the World. When the Son of Man shall come in his glory, and all the holy Angels with him, then shall he sit upon the Throne of his glory. And before him shall be gathered all Nations, and he will separate the good from the bad; and to the wicked and unbelievers he will say, Depart from me ye cursed, into everlasting fire, prepared for the Devil and his Angels. This is the same Coming, and the same Fire, with that which we mentioned before out of St. Paul. As you will plainly see, if you compare St. Matthew's words with St. Paul's, which are these, When the Lord Jesus shall be revealed from heaven, with his mighty Angels: In flaming fire, taking vengeance on them that know not God, and that hearken not to the Gospel of our Lord Jesus Christ. Who shall be punished with everlasting destruction, from, or by the presence of the Lord, and the glory of his power. This, me-thinks, should be an awakening thought, that there is such a threatening upon record, (by one who never yet failed in his word) against those that do not believe his Testimony. Those that reject him now as a Dupe, or an Impostor, run a hazard of seeing him hereafter coming in the Clouds to be their Judge. And it will be too late then to correct their errour, when the bright Armies of Angels fill the Air, and the Earth begins to melt at the Presence of the Lord.

Thus much concerning those three ranks of Men, whom the Apostle St. Paulseems to point at principally, and condemn to the flames. But, as I said before, the rest of sinners and vitious Persons amongst the Professors of Christianity, tho’ they are not so directly the Enemies of God, as these are; yet being transgressors of his Law, they must expect to be brought to Justice. In every well-governed State, not onely Traitors and Rebels, that offend more immediately against the Person of the Prince, but all others, that notoriously violate the Laws, are brought to condign punishment, according to the nature and degree of their crime. So in this case, The fire shall try every man's work, of what sort it is. ’Tis therefore the concern of every man to reflect often upon that Day, and to consider what his fate and sentence is likely to be, at that last Trial. The Jewshave a Tradition that Eliassits in Heaven, and keeps a Register of all Men's actions, good or bad. He hath his Under-Secretaries for the several Nations of the World, that take minutes of all that passes: and so hath the history of every man's life before him, ready to be produced at the Day of Judgment. I will not vouch for the literal truth of this, but it is true in effect. Every man's fate shall be determined that Day, according to the history of his life: according to the works done in the flesh, whether good or bad. And therefore it ought to have as much influence upon us, as if every single action was formally registered in Heaven.

If Men would learn to contemn this World, it would cure a great many Vices at once. And, me-thinks, St. Peter's argument, from the approaching dissolution of all things, should put us out of conceit with such perishing vanities. Lust and Ambition are the two reigning Vices of great Men: and those little fires might be soon extinguished, if they would frequently and seriously meditate on this last and universal Fire; which will put an end to all passions and all contentions. As to Ambition, the Heathens themselves made use of this argument, to abate and repress the vain affectation of glory and greatness in this World. I told you before the lesson that was given to Scipio Africanus, by his Uncle's Ghost, upon this Subject. And upon a like occasion and consideration, Cæsarhath a lesson given him by Lucan, after the Battle of Pharsalia; where Pompeylost the day, and Romeits liberty. The Poet says, Cæsartook pleasure in looking upon the dead Bodies, and would not suffer them to be buried, or, which was their manner of burying, to be burnt. Whereupon he speaks to Him in these words:

Hos, Cæsar, populos si nunc non usserit Ignis,
Uret cum Terris, uret cum gurgite Ponti.
Communis mundo superest Rogus, Ossibus astra
Misturus. Quocunque Tuam Fortuna vocabit,
Hæ quoque eunt Animæ; non altiùs ibis in auras,
Non meliore loco Stygiâ sub nocte jacebis.
Libera fortuna Mors est: Capit omnia Tellus
Quæ genuit: Cœlo tegitur Qui non habet urnam.

Cæsar,

If now these Bodies want their fire and urn,
At last, with the whole Globe, they’l surely burn.
The World expects one general Fire: and Thou
Must go where these poor Souls are wand’ring now.
Thou’l reach no higher, in th’ Ethereal plain,
Nor ’mongst the shades a better place obtain.
Death equals all: And He that has not room
To make a Grave, Heav'ns Vault shall be his Tomb.

These are mortifying thoughts to ambitious Spirits. And surely our own Mortality, and the Mortality of the World it self, may be enough to convince all considering Men, That, Vanity of Vanities, all is Vanity under the Sun: any otherwise than as they relate to a better Life.