THE SACRED THEORY OF THE EARTH

by Thomas Burnet

Book 3

Concerning the Conflagration.

CHAPTER IV

Concerning the time of the Conflagration, and the end of the World. What the Astronomers say upon this Subject, and upon what they ground their Calculations; The true notion of the Great Year, or of the Platonic, Year, stated and explained.

HAVING, in this first Section, laid a sure foundation as to the Subject of our Discourse; the truth and certainty of the Conflagrationwhereof we are to treat; we will now proceed to enquire after the Time, Causes, and Mannerof it. We are naturally more inquisitive after the end of the World, and the time of that fatal revolution, than after the causes of it: for these, we know, are irresistible, whensoever they come, and therefore we are only sollicitous that they should not overtake us, or our near posterity. The Romansthought they had the fates of their Empire in the Books of the Sibyls, which were kept by the Magistrates as a Sacred Treasure. We have also our Prophetical Books, more sacred and more infallible than theirs, which contain the fate of all the Kingdoms of the Earth, and of that glorious Kingdom that is to succeed. And of all futurities, there is none can be of such importance to be enquired after, as this last scene and close of all humane affairs.

If I thought it possible to determine the time of the Conflagrationfrom the bare intuition of Natural Causes, I would not treat of it in this place, but reserve it to the last; after we had brought into view all those Causes, weighed their force, and examined how and when they would concur to produce this great effect. But I am satisfied that the excitation and concurse of those Causes does not depend upon Nature only; and tho the Causes may be sufficient when all united, yet the union of them at such a time, and in such a manner, I look upon as the effect of a particular Providence: and therefore no foresight of ours, or inspection into Nature can discover to us the time of this conjuncture. This method therefore of Prediction from Natural Causes being laid aside as impracticable, all other methods may be treated of in this place, as being independent upon any thing that is to follow in the Treatise; and it will be an ease to the Argument to discharge it of this part, and clear the way by degrees to the principal point, which is, the Causesand Mannerof the Conflagration.

Some have thought it a kind of impiety in a Christian to enquire after the end of the World; because of that check which our Saviour gave his Disciples, when, after his Resurrection, enquiring of him about the time of his Kingdom, He answered, It is not for you to know the times or the seasons, which the Father hath put in his own power. And, before his death, when he was discoursing of the Consummation of all things, He told them expressly, that tho there should be such and such previous Signs as he had mentioned, yet, Of that day and hour knoweth no man. No, not the Angels that are in Heaven, but my Father only. Be it so, that the Disciples deserved a reprimand, for desiring to know, by a particular revelation from our Saviour, the state of future times; when many other things were more necessary for their instruction, and for their ministery. Be it also admitted, that the Angels, at that distance of time, could not see thorow all events to the end of the World; it does not at all follow from thence that they do not know it now; when, in the course of Sixteen hundred years, many things are come to pass, that may be marks and directions to them to make a judgment of what remains, and of the last period of all things. However there will be no danger in our enquiries about this matter, seeing they are not so much to discover the certainty, as the uncertainty of that period, as to humane knowledge. Let us therefore consider what methods have been used, by those that have been curious and busie to measure the duration of the World.

The Stoickstell us, Whenthe Sun and the Stars have drunk up the Sea, then the Earth shall be burnt. A very fair Prophecy: but how long will they be a drinking? For unless we can determine that, we cannot determine when this combustion will begin. Many of the Ancients thought that the Stars were nourished by the vapours of the Ocean and of the moist Earth: and when that nourishment was spent, being of a fiery nature, they would prey upon the Body of the Earth it self, and consume that, after they had consumed the Water. This is old-fashioned Philosophy, and now, that the nature of those Bodies is better known, will scarce pass for currant. Tis true, we must expect some dispositions towards the combustion of the World, from a great drought and desiccation of the Earth: But this helps us nothing on our way; for the question still returns, Whenwill this immoderate drought or dryness happen? and that's as ill to resolve as the former. Therefore, as I said before, I have no hopes of deciding the question by Physiology or Natural Causes; let us then look up from the Earth to the Heavens, To the Astronomers and the Prophets; These think they can define the age and duration of the World; The one by their Art, and the other by Inspiration.

We begin with the Astronomers: whose Calculations are founded either upon the Aspects and Configurations of the Planets, or upon the Revolutions of the Fixt Stars: or lastly upon that which they call Annus Magnus, or the Great Year, whatsoever that Notion Evidences to be when it is rightly interpreted. As to the Planets, Berosustells us, The Chaldeans suppose Deluges to proceed from a great conjunction of the Planets in Capricorn: and from a like conjunction in the opposite Sign of Cancer, the Conflagration will ensue. So that if we compute by the Astronomical Tables how long it will be to such a Conjunction, we find at the same time how long it will be to the Conflagration. This doctrine of the Chaldeanssome Christian Authors have owned, and followed the same principles and method.

If these Authors would deal fairly with Mankind, they should shew us some connexion betwixt these Causes and the Effects which they make consequent upon them. For tis an unreasonable thing to require a man's assent to a Proposition, where he sees no dependance or connexion of Terms; unless it come by Revelation, or from an infallible Authority. If you say, The Conflagration will be at the first great Conjunction of the Planets in Cancer, and I say it will be at the next Eclipse of the Moon, if you shew no more reason for your assertion than I do for mine, and neither of us pretend to revelation or infallibility, we may justly expect to be equally credited. Pray what reason can you give why the Planets, when they meet, should plot together, to set on Fire their Fellow-Planet, the Earth, who never did them any harm? But now there is a plausible reason for my opinion; for the Moon, when Eclipsed may think herself affronted by the Earth, interposing rudely betwixt her and the Sun, and leaving her to grope her way in the dark; She therefore may justly take her revenge as she can. But youl say, tis not in the power of the Moon to set the Earth on Fire, if she had malice enough to do it. No, nor, say I, is it in the power of the other Planets, that are far more distant from the Earth than the Moon, and as stark dull lumps of Earth, as she is. The plain truth is, The Planets are so many Earths; and our Earth is as much a Planet as the brightest of them. Tis carried about the Sun with the same common stream, and shines with as much lustre to them, as they do to us: neither can they do any more harm to it, than it can do to them. Tis now well known, that the Planets are dark opake Bodies, generally made up of Earth and Water, as our Globe is; and have no force or action, but that of reverberating the light which the Sun casts upon them. This blind superstitious fear or reverence for the Stars, had its original from the ancient Idolaters; They thought them Gods, and that they had domination over humane affairs. We do not indeed worship them, as they did; but some men retain still the same opinion of their vertues, of their rule and influence upon us and our affairs, which was the ground of their worship. Tis full time now to sweep away these cobwebs of superstition, these reliques of Paganism. I do not see how we are any more concerned in the postures of the Planets, than in the postures of the Clouds; and you may as well build an art of prediction or divination upon the one as the other. They must not know much of the Philosophy of the Heavens, or little consider it, that think the fate, either of single persons, or of the whole Earth, can depend upon the aspects or figured dances of those Bodies.

But you'! say, it may be, tho no reason can be given for such effects, yet experience does attest the truth of them. In the first place, I answer, no experience can be produced for this effect we are speaking of, the conflagration of the World. Secondly, experience fallaciously recorded, or wholly in favour of one side, is no evicence. If a publick Register was kept of all Astrological Predictions, and of all the events that followed upon them, right or wrong, agreeing or disagreeing, I could willingly refer the cause to the determination of such a Register, and such experience. But that which they call experience, is so stated, that if one prediction of ten, hits right or near right, it shall make more noise, and be more taken notice of, than all the nine that are false. Just as in a Lottery, where many Blanks are drawn for one Prize, yet these make all the noise, and those are forgotten. If any one be so lucky as to draw a good Lot, then the Trumpet sounds, and his Name is registered, and he tells his good fortune to every body he meets: whereas those that lose, go silently away with empty Pockets, and are ashamed to tell their losses. Such a thing is the Register of Astrological experiences; they record what makes for their credit, but drop all blank instances, that would discover the vanity or cheat of their Art.

So much for the Planets. They have also a pretended calculation of the end of the World from the fixt Stars and the Firmament. Which in short is this: They suppose these Bodies, besides the hurry of their Diurnal motion from East to West, quite round the Earth in four and twenty hours, to have another retrograde motion, from West to East; which is more slow and leisurely; And when they have finished the Circle of this retrogradation, and come up again to the same place from whence they started at the beginning of the World, then this course of Nature will be at an end; and either the Heavens will cease from all motion, or a new set of motions will be put a foot, and the world begin again. This is a bundle of fictions tied up in a pretty knot. In the first place, there is no such thing as a solid Firmament, in which the Stars are fixt, as nails in a board. The Heavens are as fluid as our air, and the higher we go, the more thin and subtle is the ethereal matter. Then, the fixt Stars are not all in one Surface, as they seem to us, nor at an equal distance from the Earth, but are placed in several Orbs higher and higher; there being infinite room in the great Deep of the Heavens, every way, for innumerable Stars and Spheres behind one another, to fill and beautify the immense spaces of the Universe. Lastly, the fixt Stars have no motion common to them all, nor any motion singly, unless upon their own centres; and therefore, never leaving their stations, they can never return to any common station, which they would suppose them to have had at the beginning of the World. So as this period they speak of, whereby they would measure the duration of the World, is meerly imaginary, and hath no foundation in the true nature or motion of the celestial Bodies.

But in the third place, They speak of an ANNUS MAGNUS, a Great Year; A revolution so called, whatsoever it is, that is of the same extent with the length of the world. This notion, I confess, is more ancient and universal, and therefore I am the more apt to believe that it is not altogether groundless. But the difficulty is, to find out the true notion of this Great Year, what is to be understood by it, and then of what length it is. They all agree that it is a time of some grand instauration of all things, or a Restitution of the Heavens and the Earth to their former state; that is, to the state and posture they had at the beginning of the world; such therefore as will reduce the Golden age, and that happy state of nature wherein things were at first. If so, if these be the marks and properties of this Revolution, which is called the Great Year, we need not go so far to find the true notion and interpretation of it. Those that have read the first part of this Theory, may remember that in the second Book we gave an account what the posture of the Earth was at the beginning of the world, and what were the consequences of that posture, A perpetual Springand Equinox throughout all the Earth: And if the Earth was restored again to that posture and situation, all that is imputed to the Great Year, would immediately follow upon it, without ever disturbing or moving the fixed Stars, Firmament, or Planets; and yet at the same time all these three would return or be restored to the same posture they had at the beginning of the world; so as the whole character of the Great Yearwould be truly fulfilled, tho not in that way which they imagined; but in another, more compendious, and of easier conception. My meaning is this, If the Axis of the Earth was rectified, and set parallel with the Axis of the Ecliptick, upon which the Planets, Firmament and fixed Stars are supposed to move, all things would be as they were at first; A general harmony and conformity of all the motions of the Universe would presently appear, such, as they say, was in the Golden Age, before any disorder came into the natural or moral World.

As this is an easie, so I do not doubt, but it is a true account of that which was originally called the Great Year, or the Great Instauration; which nature will bring to pass in this simple method, by rectifying the Axis of the Earth, without those operose revolutions, which some Astronomers have fansied. But however, this account being admitted, how will it help us to define what the Age and duration of the World will be? Tis true, many have undertaken to tell us the length of this Great Year, and consequently of the World; but, besides that their accounts are very different, and generally of an extravagant length, if we had the true account, it would not assure us when the World would end; because we do not know when it did begin, or what progress we have already made in the line of time. For I am satisfied, the Chronology of the World, whether sacred or prophane, is lost; till Providence shall please to retrieve it by some new discovery. As to prophane Chronology, or that of the Heathens, the Greeksand the Romansknew nothing above the Olympiads; which fell short many Ages of the Deluge, much more of the beginning of the World. And the Eastern barbarous Nations, as they disagreed amongst themselves, so generally they run the origine of the World to such a prodigious height, as is neither agreeable to Faith, nor Reason. As to Sacred Chronology, tis well known, that the difference there is betwixt the Greek, Hebrew, and SamaritanCopies of the Bible, makes the Age of the World altogether undetermin'd: And there is no way yet found out, how we may certainly discover which of the three Copies is most Authentick, and consequently what the Age of the World is, upon a true computation. Seeing therefore we have no assurance how long the World hath stood already, neither could we be assured how long it hath to stand, though, by this Annus Magnus, or any other way, the total sum, or whole term of its duration was truly known.

I am sorry to see the little success we have had in our first search after the end of the World, from Astronomical Calculations. But tis an useful piece of knowledge to know the bounds of our knowledge; that so we may not spend our time and thoughts about things that lie out of our reach. I have little or no hopes of resolving this point by the Light of Nature, and therefore it only remains now to enquire, Whether Providence hath made it known by any sort of Prophecy or Revelation. Which shall be the Subject of the following Chapter.

THE SACRED THEORY OF THE EARTH

by Thomas Burnet

Book 3

Concerning the Conflagration.

CHAPTER III

That the World will be destroyed by Fire, is the doctrine of the Ancients, especially of the Stoicks. That the same doctrine is more ancient than the Greeks, and derived from the Barbarick Philosophy, and That probably from Noah; the Father of all Traditionary Learning. The same doctrine expresly authorized by Revelation, and inrolled into the Sacred Canon.

THAT the present World, or the present frame of Nature, will be destroyed, we have already shewn. In what manner this destruction will be, by what force or what kind of fate, must be our next enquiry. The Philosophers have always spoken of Fireand Water, those two unruly Elements, as the only Causes that can destroy the World, and work our ruine; And accordingly they say, all the great and fatal Revolutions of Nature, either past or to come, depend upon the violence of these Two; when they get the mastery, and overwhelm all the rest and the whole Earth, in a Deluge or Conflagration. But as they make these Two the Destroying Elements, so they also make them the Purifying Elements. And accordingly in the Lustrations, or their rites and ceremonies for purging sin, Fire and Water were chiefly made use of, both amongst the Romans, Greeksand Barbarians. And when these Elements over-run the world, it is not, they say, for a final destruction of it, but to purge Mankind and Nature from their Impurities. As for purgation by Fire and Water, the stile of our Sacred Writings does very much accommodate it self to that sence; and the Holy Ghost, who is the great Purifier of Souls, is compared in his operation upon us, and in our regeneration, to fire or water. And as for the external world, St. Peter makes the Flood to have been a kind of Baptisingor renovation of the world. And St. Paul and the Prophet Malachymake the last Fire, to be a purging and refining fire. But to return to the Ancients.

The Stoicksespecially, of all other Sects amongst the Greeks, have preserved the doctrine of the Conflagration, and made it a considerable part of their Philosophy, and almost a character of their order. This is a thing so well known that I need not use any Citations to Evidence it. But they cannot pretend to have been the first authors of it neither. For, besides that amongst the Greeksthemselves, Heraclitusand Empedocles, more ancient than Zeno, the Master of the Stoicks, taught this doctrine, ’tis plainly a branch of the Barbarick Philosophy, and taken from thence by the Greeks. For it is well known that the most ancient and mystick learning amongst the Greeks, was not originally their own, but borrowed of the more Eastern Nations, by Orpheus, Pythagoras, Plato, and many more: who traveled thither, and traded with the Priests for knowledge and Philosophy; and when they got a competent stock, returned home, and set up a School, or a Sect, to instruct their Country-men. But before we pass to the Eastern nations, let us, if you please, compare the RomanPhilosophy upon this subject, with that of the Greeks.

The Romanswere a great people, that made a shew of Learning, but had little in reality, more than words and Rhetorick. Their curiosity or emulation in Philosophical Studies was so little, that it did not make different Sects and Schools amongst them, as amongst the Greeks. I remember no Philosophers they had but such as Tully, Seneca, and some of their Poets. And of these Lucretius, Lucanand Ovid, have spoken openly of the Conflagration. Ovid's Verses are well known,

Esse quoque in fatis reminiscitur, affore tempus,
Quo mare, quo Tellus, correptaque Regia Cœli
Ardeat, & mundi moles operosa laboret.

A Time decreed by Fate, at length will come,
When Heavens and Earth and Seas shall have their doom;
A fiery doom: And Nature's mighty frame
Shall break, and be dissolved into a flame.

We see Tully's sence upon this matter in Scipio's Dream. When the old man speaks to his Nephew Africanus, and shews him from the clouds, this spot of Earth, where we live; He tells him, tho’ our actions shoued be great, and fortune favour them with success, yet there woued be no room for any lasting glory in this World; for the World it self is transient and fugitive. And a Deluge or a Conflagration, which necessarily happen after certain periods of time, sweep away all records of humane actions. As for Seneca, he being a profest Stoick, we need not doubt of his opinion in this point. We may add here, if you please, the Sibylline verses, which were kept with great Religion, in the Capitol at Rome, and consulted with much ceremony upon solemn occasions. These Sibylswere the Prophetesses of the Gentiles, and tho’ their writings now have many spurious additions, yet none doubt but that the Conflagration of the World was one of their original Prophecies.

Let us now proceed to the Eastern nations. As the Romansreceived the small skill they had in the Sciences, from the Greeks; so the Greeksreceived their chief mystick learning from the Barbarians: that is, from the Ægyptians, Persians, Phœnicians, and other Eastern Nations: For ’tis not onely the Western or Northern people, that they called Barbarians, but indeed all Nations besides themselves. For that is commonly the vanity of great Empires, to uncivilize in a manner all the rest of the World; and to account all those People Barbarous, that are not subject to their dominion. These however, whom they called so, were the most ancient People, and had the first learning that was ever heard of after the Flood. And amongst these, the Ægyptianswere as famous as any: whose Sentiment in this particular of the Conflagration is well known. For Plato, who lived amongst them several years, tells us in his Timæus, that it was the doctrine of their Priests, that the fatal Catastrophes of the World were by Fireand Water. In like manner the Persiansmade their beloved God, Fire, at length to consume all things that are capable of being consumed. For that is said to have been the doctrine of Hydaspes, one of their great Magior Wise men. As to the Phœnicians, I suspect very much that the Stoicks had their Philosophy from them, and amongst other things the Conflagration. We shall take notice of that hereafter.

But to comprehend the Arabiansalso, and Indians, give me leave to reflect a little upon the story of the Phœnix. A story well known, and related by some ancient Authors, and is in short this. The Phœnix, they say, is a Bird in Arabia, India, and those Eastern parts, single in her kind, never more than one at a time, and very long-liv'd: appearing onely at the expiration of the Great Year, as they call it: And then she makes her self a Nest of Spices, which being set on fire by the Sun, or some other secret power, she hovers upon it, and consumes her self in the flames. But, which is most wonderful, out of these ashes riseth a second Phœnix; so that it is not so much a death as a renovation. I do not doubt but the story is a fable, as to any such kind of Bird, single in her species, living and dying, and reviving in that manner: But ’tis an Apologue, or a Fable with an interpretation, and was intended as an Emblem of the World: which, after a long age, will be consumed in the last fire: and from its ashes or remains will arise another world, or a new-formed Heavens and Earth. This, I think, is the true mystery of the Phœnix, under which Symbol the Eastern Nations preserved the doctrine of the Conflagration and renovation of the World. They tell some-what a like story of the Eagle, soaring a-loft so near the Sun, that by his warmth and enlivening rays, she renews her age and becomes young again. To this the Psalmistis thought to allude: Psal. 103. 5. Thy Youth shall be renewed like the Eagles:which the ChaldeeParaphrast renders, In mundo venturo renovabis, sicut Aquilæ, juventutem tuam. These things to me seem plainly to be symbolical, representing that World to come, which the Paraphrast mentions, and the fireing of this. And this is after the manner of the Eastern Wisdom; which always loved to go fine, cloathed in figures and fancies.

And not onely the Eastern Barbarians, but the Northern and Western also, had this doctrine of the Conflagration amongst them. The Scythians, in their dispute with the Ægyptiansabout antiquity, argue upon both suppositions, of Fire or Water, destroying the last World, or beginning this. And in the West, the Celts, the most ancient People there, had the same tradition; for the Druids, who were their Priests and Philosophers, derived, not from the Greeks, but of the old race of Wise men, that had their Learning traditionally, and, as it were, hereditary from the first ages: These, as Strabotells us,l. 4.gave the World a kind of immortality by repeated renovations; and the principle that destroyed it, according to them, was always Fire or Water. I had forgot to mention in this List, the Chaldeans:whose opinion we have from Berosusin Seneca. They did not onely teach the Conflagration, but also fixt it to a certain period of time, when there should happen a great Conjunction of the Planets in Cancer. Lastly, we may add, to close the account, the Modern IndianPhilosophers, the reliques of the old Bragmans; These, as Maffeus tells us, declare, that the World will be renewed, after an Universal Conflagration.

You see of what extent and universality throughout all Nations, this doctrine of the Conflagration hath been. Let us now consider what defects or excesses there are, in these ancient opinions, concerning this fate of the World, and how they may be rectified: That we may admit them no further into our belief, than they are warranted by reason, or by the authority of Christian Religion. The first fault they seem to have commited about this point, is this, That they made these revolutions and renovations of nature, indefinite or endless: as if there would be such a succession of Deluges and Conflagrations to all eternity. This, the Stoicksseem plainly to have asserted, as appears from Eumenius, Philo, Simplicius, and Others. St. Jeromeimputes this Opinion also to Origen: but he does not always hit the true sence of that Father, or is not fair and just in the representation of it. Whosoever held this Opinion, ’tis a manifest errour, and may be easily rectified by the Christian Revelation; which teaches us plainly, that there is a final period and consummation of all things that belong to this Sublunary or Terrestrial world. When the Kingdom shall be delivered up to the Father:and Time shall be no more.

Another Errour they committed in this doctrine, is, the Identity, or sameness, if I may so say, of the worlds, succeeding one another. They are made indeed of the same Lump of matter, but they supposed them to return also in the same Form. And, which is worse, that there would be the same face of humane affairs; The same Persons and the same actions over again; So as the second World would be but a bare repetition of the former, without any variety or diversity. Such a revolution is commonly called the Platonick Year:A period, when all things return to the same posture they had some thousands of years before; As a Play acted over again, upon the same Stage, and to the same Auditory. This is a groundless and injudicious supposition. For, whether we consider the nature of things; The Earth after a dissolution, by Fire or by Water, could not return into the same form and fashion it had before; Or whether we consider Providence, it would no ways suit with the Divine Wisdom and Justice to bring upon the stage again those very Scenes, and that very course of humane affairs, which it had so lately condemned and destroyed. We may be assured therefore, that, upon the dissolution of a World, a new order of things, both as to Nature and Providence, always appears: And what that new order will be, in both respects, after the Conflagration, I hope we shall, in the following Book, give a satisfactory account.

These are the opinions, true or false, of the Ancients; and chiefly of the Stoicks, concerning the mystery of the Conflagration. It will not be improper to enquire in the last place, how the Stoickscame by this doctrine: whether it was their discovery and invention, or from whom they learned it. That it was not their own invention, we have given sufficient ground to believe, by shewing the antiquity of it beyond the times of the Stoicks. Besides, what a man invents himself, he can give the reasons and causes of it, as things upon which he founded his invention: But the Stoicksdo not this, but according to the ancient traditional way, deliver the conclusion without evicence or premisses. We named Heraclitusand Empedoclesamongst the Greeksto have taught this doctrine before the Stoicks: And, according to Plutarch, Hesiodand Orpheus, authors of the highest antiquity, sung of this last Fire, in their Philosophick Poetry. But I suspect the Stoickshad this doctrine from the Phœnicians; for if we enquire into the original of that Sect, we shall find that their Founder Zeno, was a Barbarian or Semi-barbarian, derived from the Phœnicians, as Laertiusand Cicerogive an account of him. And the Phœnicianshad a great share in the Oriental knowledge, as we see by Sanchoniathon's remains in Eusebius. And by their mystical Books which Suidasmentions, from whence Pherecydes, Pythagorashis Master, had his learning. We may therefore reasonably presume that it might be from his Countrey-men, the Phœnicians, that Zenohad the doctrine of the Conflagration. Not that he brought it first into Greece, but strongly revived it, and made it almost peculiar to his Sect.

So much for the Stoicksin particular, and the Greeksin general. We have also, you see, traced these Opinions higher, to the first Barbarick Philosophers: who were the first race of Philosophers after the Flood. But Josephustells a formal story of Pillars set up by Seth, before the Flood; implying the foreknowledge of this Fiery destruction of the World, even from the beginning of it. His words are to this effect, give what credit to them you think fit. Seth and his fellow students having found out the knowledge of the cœlestial Bodies, and the order and disposition of the Universe; and having also received from Adama Prophecy, that the World should have a double destruction, one by Water, another by Fire; To preserve and transmit their knowledge, in either case, to posterity. They raised two Pillars, one of Brick, another of Stone, and ingraved upon them their Philosophy and inventions. And one of these pillars, the Author says, was standing inSyria, 1 even to his time. I do not press the belief of this story; there being nothing, that I know of, in Antiquity Sacred or prophane, that gives a joint testimony with it. And those that set up these Pillars, do not seem to me to have understood the nature of the Deluge or Conflagration; if they thought a Pillar, either of Brick or Stone, would be secure, in those great dissolutions of the Earth. But we have pursued this doctrine high enough without the help of these ante-diluvian Antiquities: namely, to the earliest people and the first appearances of Wisdom after the Flood. So that, I think, we may justly look upon it as the doctrine of Noah, and of his immediate posterity. And as that is the highest source of learning to the present World; so we should endeavour to carry our Philosophical Traditions to that Original: for I cannot perswade my self but that they had amongst them, even in those early days, the main strokes or conclusions of the best Philosophy: or, if I may so say, a form of sound doctrine concerning Nature and Providence. Of which matter, if you will allow me a short digression, I will speak my thoughts in a few words.

In those first Ages of the World after the Flood, when Noahand his Children peopled the Earth again, as he gave them Precepts of morality and piety for the conduct of their manners: which are usually called Præcepta Noachidarum, the Precepts of Noah, frequently mentioned both by the Jews and Christians: So also he delivered to them, at least, if we judge aright, certain Maximes or Conclusions about Providence, the state of Nature, and the fate of the World: And these, in proportion, may be called Dogmata Noachidarum, the Doctrinesof Noah, and his Children. Which made a Systeme of Philosophy or secret knowledge amongst them, delivered by Tradition from Father to Son; but especially preserved amongst their Priests and Sacred Persons, or such others as were addicted to Contemplation. This I take to be more ancient than Moseshimself, or the JewishNation. But it would lead me too far out of my way, to set down in this place, the reasons of my judgment. Let it be sufficient to have pointed onely at this Fountain-head of knowledge, and so return to our Argument.

We have heard, as it were, a Cry of Fire, throughout all Antiquity, and throughout all the People of the Earth. But those alarums are sometimes false, or make a greater noise than the thing deserves. For my part, I never trust Antiquity barely upon its own account, but always require a second witness, either from Nature, or from Scripture: What the voice of Nature is, we shall hear all along in the following Treatise: Let us then examine at present, what testimony the Prophets and Apostles give to this ancient doctrine of the Conflagration of the World. The Prophets see the World a-fire at a distance and more imperfectly, as a brightness in the Heavens, rather than a burning flame: but St. Peterdescribes it, as if he had been standing by, and seen the Heavens and Earth in a red fire: heard the cracking flames and the tumbling Mountains: 2 Pet. 3. 10. In the day of the Lord, The Heavens shall pass away with a great noise, and the Elements shall melt with fervent heat: The Earth also, and the works that are therein, shall be burnt up. Then, after a pious Ejaculation, he adds, Ver. 12. Looking for and hastening the coming of the day of God, wherein the Heavens, being on fire, shall be dissolved; and the Elements shall melt with fervent heat. This is as lively, as a Man could express it, if he had the dreadful spectacle before his Eyes. St. Peterhad before taught the same doctrine (ver. 5, 6, 7.) but in a more Philosophick way; describing the double fate of the World, by water and fire, with relation to the Nature and Constitution of either World, past or present. The Heavens and the Earth were of old, consisting of water and by water: whereby, the World that then was, being overflowed with water, perished. But the Heavens and the Earth which are now, by the same Word are kept in store, reserved unto fire against the day of judgment, and perdition of ungodly, or Atheistical men. This testimony of St. Peterbeing full, direct, and explicit, will give light and strength to several other passages of Scripture, where the same thing is exprest obscurely or by allusion. As when St. Paulsays,The fire shall try every mans work in that day. And our Saviour says, The tares shall be burnt in the fire, at the end of the World. Accordingly it is said, both by the Apostles and Prophets, that Godwill come to judgment in Fire. St. Paulto the Thessalonians, promiseth the persecuted Righteous, rest and ease, When the Lord shall be revealed from Heaven, with his mighty Angels, in flaming fire: taking vengeance on them that know not God, &c. And so to the Hebrews, St. Paulsays, that for wilful Apostates there remaineth no more Sacrifice for sin, but a certain fearful looking for of judgment, and fiery indignation, which shall devour the adversaries, or enemies of God. And in the 12th. Chapter, he alludes to the same thing, when after he had spoken of shakeing the Heavensand the Earthonce more, he exhorteth, as St. Peterdoes upon the same occasion, to reverence and godly fear, For our God is a consuming Fire.

In like manner the Prophets, when they speak of destroying the wicked, and the Enemies of God and Christ, at the end of the world, represent it as a destruction by Fire. Psalm the 11th. 6. Upon the wicked the Lord shall rain coals, fire, and brimstone, and a burning tempest: This shall be the portion of their Cup. And Psal. 50. 3. Our God shall come, and will not be slow: A fire shall devour before him, and it shall be very tempestuous round about him. And in the beginning of those two triumphal Psalms, the sixty-eight, and ninety-seventh, we see plain allusions to this coming of the Lord in fire. The other Prophets speak in the same style, Of a fiery indignation against the wicked, in the day of the Lord: As in Isaiah66. 15.For behold the Lord will come with fire, and with his Chariots like a whirlwind, to render his anger with fury, and his rebuke with flames of fire. And in Daniel, (c. 7. 9, 10.) The Ancient of days is placed upon his Seat of Judgment, covered in flames. I beheld till the Thrones were set, and the Ancient of days did sit, whose garment was white as snow, and the hair of his head like the pure wool: His Throne was like the fiery flame, his wheels as burning fire. A fiery stream issued and came forth from before him: Thousand thousands ministred unto him, and ten thousand times ten thousand stood before him: The judgment was set, and the Books were opened. The Prophet Malachy(c. 4. 1.) describes the Day of the Lord to the same effect, and in like colours; Behold the Day cometh, that shall burn as an Oven: and all the proud, yea, and all that do wickedly shall be as stubble; and the day that cometh shall burnt them up, saith the Lord of Hosts, that it shall leave them neither root nor branch. And that nature her self, and the Earth shall suffer in that fire, the Prophet Zephanytells us, (c. 3. 8.) All the Earth shall be devoured with the fire of my jealousie. Lastly, this consumption of the Earth by fire, even to the foundations of it, is exprest livelily by Mosesin his Song, Deut. 32. 22. A fire is kindled in my anger, and shall burn unto the lowest Hell: and shall consume the Earth with her increase, and set on fire the foundations of the Mountains.

If we reflect upon these Witnesses; and especially the first and last, Mosesand St. Peter: at what a great distance of time they writ their Prophecies, and yet how well they agree, we must needs conclude that they were acted by the same Spirit: and a Spirit that see thorough all the Ages of the World, from the beginning to the end. These Sacred Writers were so far distant in time from one another, that they could not confer together, nor conspire, either in a false testimony, or to make the same prediction. But being under one common influence and inspiration, which is always consistent with it self, they have dictated the same things, tho’ at two thousand years distance sometimes from one another. This besides many other considerations, makes their authority incontestable. And upon the whole account, you see, that the doctrine of the future Conflagration of the World, having run through all Ages and Nations, is, by the joynt consent of the Prophets and Apostles, adopted into the Christian Faith.

Footnotes

250:1 κατ τν Συριάδα.

THE SACRED THEORY OF THE EARTH

by Thomas Burnet

Book 3

Concerning the Conflagration.

CHAPTER II

The true state of the Question is proposed.

’Tis the general doctrine of the Ancients, that the present World, or the present frame of Nature, is mutable and perishable: To which the Sacred Books agree: and natural reason can alledge nothing against it.

WHEN we speak of the End or destruction of the World, whether by Fire or otherwise, ’Tis not to be imagined that we understand this of the Great Universe; Sun, Moon, and Stars, and the highest Heavens: as if these were to perish or be destroyed, some few years hence, whether by Fire or any other way. This Question is only to be understood of the Sublunary World, of this Earth and its Furniture; which had its original about six thousand years ago, according to the History of Moses; and hath once already been destroyed, when the exteriour region of it broke, and the Abyss issuing forth, as out of a womb, overflowed all the habitable Earth. The next Deluge is that of Fire; which will have the same bounds, and overflow the Surface of the Earth much-what in the same manner. But the celestial Regions, where the Stars and Angels inhabit, are not concerned in this fate: Those are not made of combustible matter, nor, if they were, coued our flames reach them. Possibly those Bodies may have changes and revolutions peculiar to themselves, but in ways unknown to us, and after long and unknown periods of time. Therefore when we speak of the Conflagration of the World, These have no concern in the question; nor any other part of the Universe, than the Earth and its dependances. As will evidently appear when we come to explain the manner and causes of the Conflagration.

And as this Conflagration can extend no further than to the Earth and its Elements, so neither can it destroy the matter of the Earth; but onely the form and fashion of it, as it is an habitable World. Neither Fire, nor any other natural Agent can destroy Matter, that is, reduce it to nothing: It may alter the modes and qualities of it, but the substance will always remain. And accordingly the Apostle, when he speaks of the mutability of this World, says onely, The figureor fashion of this World passes away. This structure of the Earth and disposition of the Elements: And all the worksof the Earth, as St. Petersays; All its natural productions, and all the works of art or humane industry; these will perish, melted or torn in pieces by the Fire; but without an annihilation of the Matter, any more than in the former Deluge. And this will be further Evidenced and illustrated in the beginning of the following Book.

The question being thus stated, we are next to consider the sense of Antiquity upon these two Points: First, whether this Sublunary World is mutable and perishable. Secondly, by the force and action of what causes, and in what manner it will perish: whether by Fire or otherwise. Aristotleis very irregular in his Sentiments about the state of the World; He allows it neither beginning nor ending, rise nor fall, but woued have it eternal and immutable. And this he understands not onely of the great Universe, but of this Sublunary World, this Earth which we inhabit: wherein he will not admit there ever have been or ever will be, either general Deluges or Conflagrations. And as if he was ambitious to be thought singular in his opinion about the eternity of the World, He says, Allthe Ancientsbefore him, gave some beginning or origine to the World: but were not indeed so unanimous as to its future fate. Some believing it immutable, or as the Philosophers call it, incorruptible; Others, that it had its fatal times and periods, as lesser Bodies have; and a term of age prefixt to it, by Providence.

But before we examine this Point any further, it will be necessary to reflect upon that which we noted before, an ambiguity in the use of the word World, which gives frequent occasion of mistakes in reading the Ancients: when that which they speak of the great Universe, we apply to the Sublunary World:or on the contrary, what they speak of this Earth, we extend to the whole Universe. And if some of them, besides Aristotle, made the World incorruptible, they might mean that of the great Universe, which they thought would never be dissolved or perish as to its Mass and bulk: But single parts and points of it (and our Earth is no more) may be variously transformed, and made habitable and unhabitable, according to certain periods of time, without any prejudice to their Philosophy. So Plato, for instance, thinks this World will have no Dissolution: for, being a work so beautiful and noble, the goodness of God, he says, will always preserve it. It is most reasonable to understand this of the Great Universe; for, in our Earth, Platohimself admits such dissolutions, as are made by general Deluges and Conflagrations; and we contend for no other. So likewise in other Authors, if they speak of the immortality of the World, you must observe what world they apply it to; and whether to the matter or the form of it: and if you remember that our Discourse proceeds onely upon the Sublunary World, and the dissolution of its form, you will find little in antiquity contrary to this doctrine.

I always except Aristotle, (who allowed of no Providence in this inferiour World) and some Pythagoreansfalsly so called, that were Apostates from the doctrine of their Master. These being excepted, upon a view of the rest, you will find very few dissenters from this general doctrine.

Plato's argument against the dissolution of the world, from the goodness and wisdom of God, woued not be altogether unreasonable, tho’ applyed to this Earth, if it was so to be dissolved, as never to be restored again. But we expect new Heavensand a new Earthupon the dissolution of these: better in all respects, more commodious and more beautiful. And the several perfections of the divine nature, wisdom, power, goodness, justice, sanctity, cannot be so well displayed and exemplified in any one single state of Nature, as in a succession of States: fitted to receive one another according to the dispositions of the Moral World, and the order of Divine Providence. Wherefore Plato's argument from the Divine Attributes, all things considered, doth rather Evidence a succession of Worlds, than that one single world should remain the same throughout all ages, without change or variation. Next to the Platonists, the Stoickswere most considerable in matters relating to Morality and Providence: And their opinion, in this case, is well known; they being lookt upon by the Moderns, as the principal authors of the doctrine of the Conflagration. Nor is it less known that the School of Democritusand Epicurusmade all their worlds subject to dissolution; and by a new concourse of Atomes restored them again. Lastly, The IonickPhilosophers, who had Thalesfor their Master, and were the first Naturalists amongst the Greeks, taught the same doctrine. We have indeed but an imperfect account left us of this Sect, and ’tis great pity; for as it was one of the most ancient, so it seems to have been one of the most considerable amongst the Greeksfor Natural Philosophy. In those remains which Diogenes Laertiushath preserved, of Anaxagoras, Anaximenes, Archelaus, &c. All great men in their time, we find that they treated much of the Origine of the world, and had many extraordinary Notions about it, which come lame and defective to us. The doctrine of their founder, Thales, which made all things to consist of Water, seems to have a great resemblance to the doctrine of Mosesand St. Peter, about the constitution of the first Heavens and Earth. But there is little in Laertiuswhat their opinion was about the Dissolution of the world. Other Authors inform us more of that. Stobæus joyns them with Leucippusand the Epicureans: Simpliciuswith Heraclitusand the Stoicks, in this doctrine about the corruptibility of the World. So that all the Schools of the Greek Philosophers, as we noted before, were unanimous in this point, excepting the Peripateticks; whose Master, Aristotle, had neither modesty enough to follow the doctrine of his Predecessors, not wit enough to invent any thing better.

Besides these Sects of Philosophers, there were Theologers amongst the Greeks, more antient than these Sects, and more mystical. Aristotleoften distinguisheth the Naturalistsand the Theologues. 1 Such were Orpheusand his followers, who had more of the antient Oriental Learning than the succeeding Philosophers. But they writ their Philosophy, or Theology rather, Mythologically and Poetically, in Parables and Allegories, that needed an interpretation. All these Theologers supposed the Earth to rise from a Chaos: and as they said that Lovewas the principle at first, that united the loose and severed Elements, and formed them into an habitable World: So they supposed that if Strifeor Contentionprevailed, that would again dissolve and disunite them, and reduce things into a Chaos: Such as the Earth will be in, upon the Conflagration. And it further appears, that both these Orders of the Learned in Greecesupposed this present frame of Nature might perish, by their doctrine of Periodical Revolutions, or of the Renovation of the World after certain periods of time: which was a doctrine common amongst the learned Greeks, and received by them from the ancient Barbarick Nations. As will appear more at large in the following Book. In the mean time we may observe that Origenin answering Celsus, about the point of the Resurrection, tells him, that Doctrine ought not to appear so strange or ridiculous to him, seeing their own Authors did believe and teach the Renovation of the World, after certain Ages or periods. And the truth is, this Renovation of the World, rightly stated, is the same thing with the first Resurrectionof the Christians. And as to the second and general Resurrection, when the Righteous shall have Celestial bodies; ’tis well known that the Platonistsand Pythagoreanscloathed the Soul with a Celestial body, or, in their Language, an Ethereal Vehicle, as her last Beatitude or Glorification. So that Origenmight very justly tell his adversary, he had no reason to ridicule the Christian doctrine of the Resurrection, seeing their own Authors had the main strokes of it in their Traditionary Learning.

I will only add one remark more, before we leave this Subject, to prevent a mistake in the word Immortalor Immortality, when applyed to the World. As I told you before, the equivocation that was in that term World, it being used sometimes for the whole Universe, sometimes for this inferiour part of it where we live; so likewise we must observe, that when this inferiour World is said to be immortal, by the Philosophers, as sometimes it is, that commonly is not meant of any single state of Nature, or any single World, but of a succession of Worlds, consequent one upon another. As a family may be said immortal, not in any single person, but in a succession of Heirs. So as, many times, when the Ancients mention the immortality of the World, they do not thereby exclude the Dissolution or Renovation of it: but suppose a vicissitude, or series of Worlds succeeding one another. This observation is not mine, but was long since made by Simplicius, Stobæus, and others, who tell us in what sense some of those Philosophers who allowed the World to be perishable, did yet affirm it to be immortal: namely, by successive renovations.

Thus much is sufficient to shew the sence and judgment of Antiquity, as to the changeableness or perpetuity of the World. But ancient learning is like ancient Medals, more esteemed for their rarity, than their real use; unless the Authority of a Prince make them currant. So neither will these testimonies be of any great effect, unless they be made good and valuable by the Authority of Scripture. We must therefore add the Testimonies of the Prophets and Apostles to these of the Greeks and Barbarians, that the evidence may be full and undeniable. That the Heavens and the Earth will perish or be changed into another form, is, sometimes, plainly exprest, sometimes supposed and alluded to in Scripture. The Prophet David's testimony is express, both for the beginning and ending of the World: in the 102. Psalm, Of old hast thou laid the foundation of the Earth, and the heavens are the work of thy hands. They shall perish, but thou shalt endure: yea, all of them shall wax old like a garment; as a Vesture shalt thou change them, and they shall be changed. But thou art the same, and thy Years shall have no end. The Prophet Esay's testimony is no less express, to the same purpose. Lift up your eyes to the heavens, and look upon the Earth beneath: for the heavens shall vanish away like smoke, and the Earth shall wax old like a garment, and they that dwell therein shall die in like manner. These Texts are plain and explicite; And in allusion to this day of the Lord, and this destruction of the World, the same Prophet often useth phrases that relate to it. As the Concussion of the Heavens and the Earth. Theshaking of the foundations of the World. Thedissolution of the Host of Heaven. And other Sacred Writers have expressions of the like force, and relating to the same effect. As the Hills melting like wax, at the presence of the Lord:Psal. 97. 5. Shattering once more all the parts of the Creation: Hagg. 2. 6. Overturning the mountains, and making the pillars of the Earth to tremble:Job 9. 5, 6. If you reflect upon the explication given of the Deluge in the first part of this Theory, and attend to the manner of the Conflagration, as it will be explained in the sequel of this Discourse, you will see the justness and fitness of these expressions: That they are not poëtical hyperboles, or random expressions, of great and terrible things in general, but a true account of what hath been, or will be, at that great day of the Lord. ’Tis true, the Prophets sometimes use such-like expressions figuratively, for commotions in States and Kingdoms, but that is onely by way of metaphor and accommodation; the true basis they stand upon, is that ruine, overthrow, and dissolution of the natural World, which was once at the Deluge, and will be again, after another manner, at the general Conflagration.

As to the new Testament, our Saviour says, Heaven and Earth shall pass away, but his words shall not pass away:Matt. 24. 35. St. Paul says, the Scheme of this world; the fashion, form, and composition of it, passeth away:1 Cor. 7. 31. And when mention is made of new Heavensand a new Earth, which both the Prophet Isaiah, and the Apostles, St. Peterand St. John, mention, ’tis plainly implyed that the old ones will be dissolved. The same thing is also implyed, when our Saviour speaks of a Renascencyor Regeneration:Matt. 19. 28. and St. Peter, of a Restitutionof all things: Act. 3. 21. For what is now, must be abolished, before any former order of things can be restored or reduced. In a word, If there was nothing in Scripture concerning this subject, but that discourse of St. Peter's, in his 2d. Epistle and 3d. Chapter, concerning the triple order and succession of the Heavens and the Earth; past, present, and to come; that alone woued be a conviction and demonstration to me, that this present World will be dissolved.

You will say, it may be, in the last place, we want still the testimony of natural reason and Philosophy to make the evidence compleat. I answer, ’tis enough if They be silent, and have nothing to say to the contrary. Here are witnesses, humane and divine, and if none appear against them, we have no reason to refuse their testimony, or to distrust it. Philosophy will very readily yield to this doctrine, that All material compositions are dissolvable: and she will not wonder to see that die, which she had seen born; I mean, this Terrestrial World. She stood upon the Chaos, and see it rowl it self, with difficulty and after many struglings, into the form of an habitable Earth: And that form she see broken down again at the Deluge; and can as little hope or expect now, as then, that it should be everlasting and immutable. There would be nothing great or considerable in this inferiour World, if there were not such revolutions of nature. The Seasons of the Year, and the fresh Productions of the Spring, are pretty in their way; But when the Great Year comes about, with a new order of all things, in the Heavens and on the Earth; and a new dress of nature throughout all her regions, far more goodly and beautiful than the fairest Spring; This gives a new life to the Creation, and shows the greatness of its Author. Besides, These Fatal Catastrophes are always a punishment to degenerate Mankind, that are overwhelmed in the ruines of these perishing Worlds. And to make nature her self execute the divine vengeance against rebellious Creatures, argues both the power and wisdom of that Providence that governs all things here below. These things Reason and Philosophy apEvidence of; but if you further require that they should shew a Necessityof this future destruction of the World, from Natural Causes, with the time and all other circumstances of this effect; your demands are unreasonable, seeing these things do not depend solely upon Nature. But if you will content your self to know what dispositions there are in Nature towards such a change, how it may begin, proceed, and be consummate, under the conduct of Providence, be pleased to read the following Discourse for your further satisfaction.

Footnotes

243:1 Ο φυσικο ο θεόλογος.

THE SACRED THEORY OF THE EARTH

by Thomas Burnet

Book 3

Concerning the Conflagration.

CHAPTER I

THE INTRODUCTION

With the Contents and Order of this Work.

SEEING Providence hath planted in all Men a natural desire and curiosity of knowing things to come; and such things especially as concern our particular Happiness, or the general Fate of mankind: This Treatise may, in both respects, hope for a favourable reception amongst inquisitive persons; seeing the design of it is, to give an account of the greatest revolutions of Nature that are expected in future Ages; and in the first place, of the Conflagration of the World. In which Universal Calamity, when all Nature suffers, every man's particular concern must needs be involved.

We see with what eagerness men pry into the Stars, to see if they can read there the Death of a King, or the fall of an Empire: Tis not the fate of any single Prince or Potentate, that we Calculate, but of all Mankind: Nor of this or that particular Kingdom or Empire, but of the whole Earth. Our enquiries must reach to that great period of Nature, when all things are to be dissolv'd: both humane affairs, and the Stage whereon they are acted. When the Heavens and the Earth will pass away, and the Elements melt with fervent heat. We desire, if possible, to know what will be the face of that Day, that great and terrible Day, when the Regions of the Air will be nothing but mingled Flame and Smoak, and the habitable Earth turned into a Sea of molten Fire.

But we must not leave the World in this disorder and confusion, without examining what will be the Issue and Consequences of it. Whether this will be the End of all things, and Nature, by a sad fate, lie eternally dissolved and desolate in this manner: or whether we may hope for a Restauration: New Heavensand a New Earth, which the Holy Writings make mention of, more pure and perfect than the former. As if this was but as a Refiner's fire, to purge out the dross and courser parts, and then cast the Mass again into a new and better Mould. These things, with God's assistance, shall be matter of our present enquiry; These make the general subject of this Treatise, and of the remaining parts of this Theoryof the Earth. Which now, you see, begins to be a kind of Prophecy, or Prognostication of things to come: as it hath been hitherto an History of things passed; of such states and changes as Nature hath already undergone. And if that account which we have given of the Origine of the Earth, its first and Paradisiacal form, and the dissolution of it at the universal Deluge, appear fair and reasonable: The Second dissolution by Fire, and the renovation of it out of a second Chaos, I hope will be deduced from as clear grounds and suppositions. And Scripture it self will be a more visible Guide to us in these following parts of the Theory, than it was in the former. In the mean time, I take occasion to declare here again, as I have done heretofore, that neither this, nor any other great revolutions of Nature, are brought to pass, by causes purely natural, without the conduct of a particular Providence. And tis the Sacred Books of Scripture that are the records of this Providence, both as to times past, and times to come: as to all the signal Changes either of the Natural World, or of Mankind, and the different Oeconomies of Religion. In which respects, these Books, tho they did not contain a Moral Law, would notwithstanding be, as the most mystical, so also the most valuable Books in the World.

This Treatise, you see, will consist of Two Parts: The former whereof is to give an account of the Conflagration; and the latter, of the New Heavens and New Earthfollowing upon it; together with the state of Mankind in those new Habitations. As to the Conflagration, we first enquire, what the Antients thought concerning the present frame of this World; whether it was to perish or no: whether to be destroyed, or to stand eternally in this posture. Then in what manner they thought it would be destroyed; by what force or violence; whether by Fire or other ways. And with these opinions of the Antients we will compare the doctrine of the Prophets and Apostles, to discover and confirm the truth of them. In the Second place, We will examine what Calculations or Conjectures have been made concerning the time of this great Catastrophe, or of the end of this World. Whether that period be defineable or no: and whether by natural Arguments, or by Prophecies. Thirdly, We will consider the Signs of the approaching Conflagration: Whether such as will be in Nature, or in the State of humane Affairs; but especially such as are taken notice of and recorded in Scripture. Fourthly, which is the principal point, and yet that wherein the Antients have been most silent, What Causesthere are in Nature, what preparations, for this Conflagration: Where are the Seeds of this universal Fire, or fewel sufficient for the nourishing of it? Lastly, in what order and by what degrees the Conflagration will proceed: In what manner the frame of the Earth will be dissolv'd: and what will be the dreadful countenance of a Burning World.

These heads are set down more fully in the Arguments of each Chapter; and seem to be sufficient for the explication of this whole matter: Taking in some additional discourses, which, in pursuing these heads, enter of their own accord, and make the work more even and intire. In the second Part, we restore the World that we had destroy'd: Build new Heavens and a new Earth, wherein Righteousness shall dwell. Establish that new order of things, which is so often celebrated by the Prophets: A Kingdom of Peace and of Justice, where the Enemy of Mankind shall be bound, and the Prince of Peace shall rule. A Paradise without a Serpent, and a Tree of Knowledge, not to wound, but to heal the Nations.

Where will be neither curse, nor pain, nor death, nor disease. Where all things are new, all things are more perfect: both the World it self, and its Inhabitants. Where the First-born from the Dead, have the First-fruits of glory.

We dote upon this present World, and the enjoyments of it: and tis not without pain, and fear, and reluctancy, that we are torn from them: as if our hopes lay all within the compass of this life. Yet, I know not by what good fate, my thoughts have been always fixt upon things to come, more than upon things present. These I know, by certain experience, to be but trifles; and if there be nothing more considerable to come, the whole Being of Man is no better than a trifle. But there is room enough before us in that we call Eternith, for great and noble Scenes: and the mind of Man feels it self lessened and straitened in this low and narrow state: wishes and waits to see something greater. And if it could discern another World a coming, on this side eternal life; a beginning Glory, the best that Earth can bear, It woued be a kind of Immortality to enjoy that prospect before-hand; To see, when this Theater is dissolved, where we shall act next, and what parts. What Saints and Hero's, if I may so say, will appear upon that Stage; and with what luster and excellency. How easie would it be, under a view of these futurities, to despise the little pomps and honours, and the momentary pleasures of a mortal life. But I proceed to our Subject.