BOOK III.
Concerning the CONFLAGRATION.
CHAP. I.
The INTRODUCTION:
_With the Contents and Order of this Work._
Seeing Providence hath planted in all Men a natural Desire and Curiosity
of knowing Things to come; and such Things especially, as concern our
particular Happiness, or the general Fate of Mankind; This Treatise may,
in both respects, hope for a favourable Reception amongst inquisitive
Persons; seeing the Design of it is, to give an Account of the greatest
Revolutions of Nature that are expected in future Ages: and in the first
Place, of the _Conflagration of the World_. In which universal Calamity,
when all Nature suffers, every Man’s particular Concern must needs be
involved.
We see with what Eagerness Men pry into the Stars, to see if they can
read there the Death of a King, or the Fall of an Empire: ’Tis not the
fate of any single Prince or Potentate, that we calculate, but of all
Mankind: Nor of this or that particular Kingdom or Empire, but of the
whole Earth. Our Enquiries must reach to that great Period of Nature,
when all Things are to be dissolv’d; both Human Affairs, and the Stage
whereon they are acted; when the Heavens and the Earth will pass away,
and the Elements melt with fervent Heat. We desire, if possible, to know
what will be the Face of that Day, that great and terrible Day! when the
Regions of the Air will be nothing but mingled Flame and Smoke, and the
habitable Earth turn’d into a Sea of molten Fire.
But we must not leave the World in this Disorder and Confusion, without
examining what will be the Issue and Consequences of it. Whether this
will be the End of all Things, and Nature, by a sad Fate, lie eternally
dissolv’d and desolate in this manner? or, Whether we may hope for a
Restoration: _New Heavens_ and a _New Earth_, which the Holy Writings
make mention of, more pure and perfect than the former? As if this was
but as a _Refiner’s Fire_, to purge out the Dross and coarser Parts, and
then cast the Mass again into a new and better Mould. These Things, with
God’s Assistance, shall be matter of our present Enquiry: These make the
general Subject of this Treatise, and of the remaining Parts of this
_Theory_ of the Earth. Which now, you see, begins to be a kind of
Prophecy or Prognostication of Things to come, as it hath been hitherto
an History of Things past; of such States and Changes as Nature hath
already undergone. And if that Account which we have given of the Origin
of the Earth, its first and Paradisaical Form, and the Dissolution of it
at the universal Deluge, appear fair and reasonable; the second
Dissolution by Fire, and the Renovation of it out of a second Chaos, I
hope, will be deduc’d from as clear Grounds and Suppositions. And
Scripture it self will be a more visible Guide to us in these following
Parts of the Theory, than it was in the former. In the mean Time, I take
occasion to declare here again, as I have done heretofore, That neither
this, nor any other great Revolutions of Nature, are brought to pass, by
Causes purely natural, without the Conduct of a particular Providence.
And ’tis the sacred Books of Scripture that are the Records of this
Providence, both as to Times past, and Times to come; as to all the
signal Changes, either of the natural World, or of Mankind, and the
different Oeconomies of Religion. In which respects, these Books, tho’
they did not contain a moral Law, would, notwithstanding, be, as the
most mystical, so also the most valuable Books in the World.
This Treatise, you see, will consist of Two Parts: The former whereof is
to give an Account of the _Conflagration_; and the latter, of the _New
Heavens_, and _New Earth_ following upon it; together with the State of
Mankind in those new Habitations. As to the Conflagration, we _first_
enquire, What the Antients thought concerning the present Frame of this
World: Whether it was to perish or no: Whether to be destroyed, or to
stand eternally in this Posture. Then, in what Manner they thought it
would be destroy’d: By what Force or Violence: Whether by Fire or other
ways. And with these Opinions of the Antients we will compare the
Doctrine of the Prophets and Apostles, to discover and confirm the Truth
of them. In the _second Place_, We will examine, What Calculations or
Conjectures have been made concerning the Time of this great
Catastrophe, or of the End of this World: Whether that Period be
definable or no; and whether by natural Arguments, or by Prophecies.
_Thirdly_, We will consider the Signs of the approaching Conflagration:
Whether such as will be in Nature, or in the State of human Affairs; but
especially such as are taken notice of, and recorded, in Scripture.
_Fourthly_, Which is the principal Point, and yet that wherein the
Antients have been most silent, _What Causes_ there are in Nature, what
Preparations, for this Conflagration: Where are the Seeds of this
universal Fire, or Fuel sufficient for the Nourishing of it? _Lastly_,
In what Order, and by what Degrees, the Conflagration will proceed: In
what Manner the Frame of the Earth will be dissolv’d; and what will be
the dreadful Countenance of a _burning World_.
These Heads are set down more fully in the Arguments of each Chapter;
and seem to be sufficient for the Explication of this whole Matter:
Taking in some additional Discourses, which, in pursuing these Heads,
enter of their own accord, and make the Work more even and intire. In
the Second Part, we restore the World that we had destroy’d: Build New
Heavens and a New Earth, _wherein Righteousness shall dwell_. Establish
that new Order of Things, which is so often celebrated by the Prophets:
A Kingdom of Peace and of Justice, where the Enemy of Mankind shall be
bound, and the Prince of Peace shall rule. A Paradise without a Serpent,
and a Tree of Knowledge, not to wound, but to heal the Nations: Where
will be neither _Curse_, nor _Pain_, nor _Death_, nor _Disease_: Where
all Things are new, all Things are more perfect, both the World it self,
and its Inhabitants: Where the First-born from the Dead, have the
First-fruits of Glory.
We dote upon this present World, and the Enjoyments of it: And ’tis not
without Pain, and Fear, and Reluctancy, that we are torn from them; as
if our Hopes lay all within the Compass of this Life. Yet, I know not by
what good Fate, my Thoughts have been always fix’d upon Things to come,
more than upon Things present. These I know, by certain Experience, to
be but Trifles; and if there be nothing more considerable to come, the
whole Being of Man is no better than a Trifle. But there is Room enough
before us in that we call _Eternity_, for great and noble Scenes; and
the Mind of Man feels itself lessen’d and straiten’d in this low and
narrow State; wishes and waits to see something greater. And if it could
discern another World a coming, on this side Eternal Life: a beginning
Glory, the best that Earth can bear, it would be a kind of Immortality
to enjoy that Prospect before-hand. To see, when this Theatre is
dissolv’d, where we shall act next, and what Parts; what Saints and
Heroes, if I may so say, will appear upon that Stage; and with what
Lustre and Excellency: How easy would it be, under a View of these
Futurities, to despise the little Pomps and Honours, and the Momentary
Pleasures of a mortal Life? But I proceed to our Subject.
CHAP. II
_The true State of the Question is propos’d._
_’Tis the general Doctrine of the Antients, that the present World,
or the present Frame of Nature, is mutable and perishable: To which
the Sacred Books agree; and natural Reason can alledge nothing
against it._
When we speak of the End or Destruction of the World, whether by Fire or
otherwise, ’tis not to be imagin’d that we understand this of the _Great
Universe_; Sun, Moon, and Stars, and the highest Heavens; as if these
were to perish or be destroy’d some few Years hence, whether by Fire or
any other Way. This Question is only to be understood of the _sublunary
World_, of this Earth and its Furniture; which had its Original about
Six thousand Years ago, according to the History of _Moses_; and hath
once already been destroyed, when the Exterior Region of it broke, and
the Abyss, issuing forth, as out of a Womb, overflow’d all the habitable
Earth, _Gen. vii. 17._ _Job xxxviii. 8._ The next Deluge is that of
Fire; which will have the same Bounds, and overflow the Surface of the
Earth, much what in the same Manner. But the Cœlestial Regions, where
the Stars and Angels inhabit, are not concerned in this Fate: Those are
not made of combustible Matter; nor, if they were, could our Flames
reach them. Possibly those Bodies may have Changes and Revolutions
peculiar to themselves, but in Ways unknown to us, and after long and
unknown Periods of Time. Therefore, when we speak of the Conflagration
of the World, these have no Concern in the Question; nor any other Part
of the Universe, than the Earth and its Dependances. As will evidently
appear when we come to explain the Manner and Causes of the
Conflagration.
And as this Conflagration can extend no farther than to the Earth and
its Elements, so neither can it destroy the Matter of the Earth; but
only the Form and Fashion of it, as it is an habitable World. Neither
Fire, nor any natural Agent, can destroy Matter, that is, reduce it to
nothing: It may alter the Modes and Qualities of it, but the Substance
will always remain. And accordingly the Apostle, when he speaks of the
Mutability of this World, says only, _The Figure_ or Fashion of _this
World passes away_, _1 Cor. vii. 31._ This Structure of the Earth and
Disposition of the Elements; and all the _Works_ of the Earth, as St.
_Peter_ says, _2 Epist. iii._ all its natural Productions, and all the
Works of Art or human Industry; these will perish, be melted or torn in
Pieces by the Fire; but without an Annihilation of the Matter, any more
than in the former Deluge. And this will be farther prov’d and
illustrated in the Beginning of the following Books.
The Question being thus stated, we are next to consider the Sense of
Antiquity upon these two Points: First, Whether this sublunary World is
mutable and perishable: Secondly, By the Force and Action of what
Causes, and in what Manner, it will perish; whether by Fire, or
otherwise. _Aristotle_ is very irregular in his Sentiments about the
State of the World; he allows it neither Beginning nor Ending, Rise nor
Fall; but wou’d have it eternal and immutable. And this he understands,
not only of the great Universe, but of this sublunary World, this Earth
which we inhabit; wherein he will not admit there ever have been, or
ever will be, either general Deluges or Conflagrations. And, as if he
was ambitious to be thought singular in his Opinion about the Eternity
of the World, he says, _All_ the _Antients_ before him, gave some
Beginning or Origin to the World; but were not, indeed, so unanimous as
to its future Fate: Some believing it immutable, or, as the Philosophers
call it, incorruptible; others, That it had its fatal Times and Periods,
as lesser Bodies have; and a Term of Age prefix’d to it by Providence.
But before we examine this Point any farther, it will be necessary to
reflect upon that which we noted before, an Ambiguity in the Use of the
Word _World_, which gives frequent Occasion of Mistakes in reading the
Ancients: When that which they speak of the _great Universe_, we apply
to the _sublunary World_: Or, on the contrary, what they speak of this
Earth, we extend to the whole Universe. And if some of them, besides
_Aristotle_, made the World incorruptible, they might mean that of the
_great Universe_, which they thought would never be dissolv’d or perish
as to its Mass and Bulk: But single Parts and Points of it (and our
Earth is no more) may be variously transform’d, and made habitable and
unhabitable, according to certain Periods of Time, without any Prejudice
to their Philosophy. So _Plato_, for Instance, thinks this World will
have no Dissolution: For, being a Work so beautiful and noble, the
Goodness of God, he says, will always preserve it. It is most reasonable
to understand this of the great Universe; For, in our Earth, _Plato_
himself admits such Dissolutions as are made by general Deluges and
Conflagrations; and we contend for no other. So likewise in other
Authors, if they speak of the Immortality of the World, you must observe
what World they apply it to; and whether to the Matter or the Form of
it: And if you remember that our Discourse proceeds only upon the
sublunary World, and the Dissolution of its Form, you will find little
in Antiquity contrary to this Doctrine. I always except _Aristotle_ (who
allow’d of no Providence in this inferior World) and some _Pythagoreans_
falsly so call’d, being either fictitious Authors, or Apostates from the
Doctrine of their Master. These being excepted, upon a View of the rest,
you will find very few Dissenters from this general Doctrine.
_Plato_’s Argument against the Dissolution of the World, from the
Goodness and Wisdom of God, would not be altogether unreasonable, tho’
apply’d to this Earth, if it was so to be dissolv’d, as never to be
restor’d again. But we expect _New Heavens_ and a _New Earth_, upon the
Dissolution of these; better in all Respects, more commodious, and more
beautiful. And the several Perfections of the Divine Nature, Wisdom,
Power, Goodness, Justice, Sanctity, cannot be so well display’d and
exemplify’d in any one single State of Nature, as in a Succession of
States, fitted to receive one another according to the Dispositions of
the moral World, and the Order of Divine Providence. Wherefore,
_Plato_’s Argument from the Divine Attributes, all Things consider’d,
doth rather prove a Succession of Worlds, than that one single World
should remain the same throughout all Ages, without Change or Variation.
Next to the _Platonists_, the _Stoicks_ were most considerable in
Matters relating to Morality and Providence: And their Opinion, in this
Case, is well known; they being look’d upon by the Moderns, as the
principal Authors of the Doctrine of the _Conflagration_. Nor is it less
known that the School of _Democritus_ and _Epicurus_, made all their
Worlds subject to Dissolution; and by a new Concourse of Atoms restor’d
them again. Lastly, The _Ionick_ philosophers, who had _Thales_ for
their Master, and were the first Naturalists amongst the _Greeks_,
taught the same Doctrine. We have, indeed, but an imperfect Account left
us of this Sect, and ’tis great Pity; for as it was one of the most
antient, so it seems to have been one of the most considerable amongst
the _Greeks_ for Natural Philosophy. In those Remains which _Diogenes
Laertius_ hath preserv’d, of _Anaxagoras_, _Anaximenes_, _Archelaus_,
&c. all great Men in their Time; we find that they treated much of the
Origin of the World, and had many extraordinary Notions about it, which
come lame and defective to us. The Doctrine of their Founder, _Thales_,
which made all Things to consist of Water, seems to have a great
Resemblance to the Doctrine of _Moses_ and St. _Peter_ about the
Constitution of the first Heavens and Earth, _Gen. i._ _2 Pet. ii. 5._
But there is little in _Laertius_, what their Opinion was about the
Dissolution of the World; other Authors inform us more of that.
_Stobæus_, _Ecl. Phys. l. 1. c. 24_, joins them with _Leucippus_ and the
_Epicureans_: _Simplicius_ with _Heraclitus_, and the _Stoicks_, in this
Doctrine about the Corruptibility of the World. So that all the Schools
of the _Greek_ Philosophers, as we noted before, were unanimous in this
Point, excepting the _Peripateticks_; whose Master, _Aristotle_, had
neither Modesty enough to follow the Doctrine of his Predecessors, nor
Wit enough to invent any Thing better.
Besides these Sects of Philosophers, there were Theologers amongst the
_Greeks_, more Antient than these Sects, and more Mystical. _Aristotle_
often distinguisheth the _Naturalists_, and the _Theologues_, Οἱ
φυσικοὶ, οἱ θεόλογοι. Such were _Orpheus_ and his Followers, who had
more of the antient Oriental Learning, than the succeeding Philosophers.
But they writ their Philosophy, or Theology rather, Mythologically and
Poetically, in Parables and Allegories, that needed an Interpretation.
All these Theologers supposed the Earth to rise from a Chaos; and as
they said that _Love_ was the Principle at first, that united the loose
and severed Elements, and formed them into an habitable World; so they
supposed that if _Strife_ or _Contention_ prevail’d, that would again
dissolve and disunite them, and reduce Things into a Chaos; such as the
Earth will be in, upon the Conflagration. And it farther appears, that
both these Orders of the Learned in _Greece_, suppos’d this present
Frame of Nature might perish, by their Doctrine of _Periodical
Revolutions_, or of the Renovation of the World after certain Periods of
Time; which was a Doctrine common amongst the Learned _Greeks_, and
received by them from the ancient Barbarick Nations: As will appear more
at large in the following Book, _Ch. 3._ In the mean Time we may
observe, that _Origen_ in answering _Celsus_, _Lib. 9._ about the Point
of the Resurrection, tells him, That Doctrine ought not to appear so
strange or ridiculous to him, seeing their own Authors did believe and
teach the _Renovation of the World_, after certain Ages or Periods. And
the Truth is, this Renovation of the World, rightly stated, is the same
Thing with the _First Resurrection_ of the Christians. And as to the
second and general Resurrection, when the Righteous shall have Cœlestial
Bodies; ’tis well known, that the _Platonists_ and _Pythagoreans_
cloathed the Soul with a Cœlestial Body, or, in their Language, an
Æthereal Vehicle, as her last Beatitude or Glorification. So that
_Origen_ might very justly tell his Adversary, he had no Reason to
ridicule the Christian Doctrine of the Resurrection, seeing their own
Authors had the main Strokes of it in their Traditionary Learning.
I will only add one Remark more, before we leave this Subject, to
prevent a Mistake in the Word _Immortal_ or _Immortality_, when applied
to the World. As I told you before, the Equivocation that was in that
Term _World_, it being us’d sometimes for the whole Universe, sometimes
for this inferior Part of it where we live; so likewise we must observe,
that when this inferior World is said to be _Immortal_, by the
Philosophers, as sometimes it is, that commonly is not meant of any
single State of Nature, or any single World, but of a Succession of
Worlds, consequent one upon another. As a Family may be said Immortal,
not in any single Person, but in a Succession of Heirs. So as, many
Times, when the Ancients mention the Immortality of the World, they do
not thereby exclude the Dissolution or Renovation of it; but suppose a
Vicissitude, or Series of Worlds succeeding one another. This
Observation is not mine, but was long since made by _Simplicius_,
_Stobæus_, and others, who tell us in what Sense some of those
Philosophers who allowed the World to be perishable, did yet affirm it
to be immortal: Namely, by successive Renovations.
Thus much is sufficient to shew the Sense and Judgment of Antiquity, as
to the Changeableness or Perpetuity of the World. But ancient Learning
is like ancient Medals, more esteem’d for their Rarity, than their real
Use; unless the Authority of a Prince make them currant: So neither will
these Testimonies be of any great Effect, unless they be made good and
valuable by the Authority of Scripture. We must therefore add the
Testimonies of the Prophets and Apostles, to these of the _Greeks_ and
_Barbarians_, that the Evidence may be full and undeniable. That the
Heavens and the Earth will perish, or be chang’d into another Form, is,
sometimes, plainly express’d, sometimes suppos’d and alluded to in
Scripture. The Prophet _David_’s Testimony is express, both for the
Beginning and Ending of the World: In _Psal. cii. ver. 25, 26, 27_. _Of
old hast thou laid the Foundation of the Earth, and the Heavens are the
Work of thy Hands. They shall perish, but thou shalt endure: Yea, all of
them shall wax old like a Garment; as a Vesture shalt thou change them,
and they shall be changed. But thou art the same, and thy Years shall
have no End._ The Prophet _Isaiah_’s Testimony is no less express, to
the same Purpose, _ch. li. 6._ _Lift up your Eyes to the Heavens, and
look upon the Earth beneath: For the Heavens shall vanish away like
Smoke, and the Earth shall wax old like a Garment, and they that dwell
therein shall die in like Manner._ These Texts are plain and explicit;
and in Allusion to this Day of the Lord, and this Destruction of the
World, the same Prophet often useth Phrases that relate to it: As the
_Concussion of the Heavens and the Earth, Isa. xiii. 13._ The _shaking
of the Foundations of the World, ch. xxiv. 18, 19._ The _Dissolution of
the Host of Heaven, ch. xxxiv. 4._ And our Sacred Writers have
Expressions of the like Force, and relating to the same Effect: As the
_Hills melting like Wax, at the Presence of the Lord, Psal. xcvii. 5._
Shattering _once more_ all the Parts of the Creation, _Hagg. ii. 6._
_Overturning the Mountains, and making the Pillars of the Earth to
tremble, Job ix. 5, 6._ If you reflect upon the Explication given of the
Deluge, in the first Part of this Theory, and attend to the Manner of
the Conflagration, as it will be explain’d in the Sequel of this
Discourse, you will see the Justness and Fitness of these Expressions:
That they are not Poetical Hyperboles, or random Expressions of great
and terrible Things in general, but a true Account of what hath been, or
will be, at that great Day of the Lord. ’Tis true, the Prophets
sometimes use such like Expressions figuratively, for Commotion in
States and Kingdoms, but that is only by way of Metaphor and
Accommodation; the true Basis they stand upon, is, That Ruin, Overthrow,
and Dissolution of the Natural World, which was once at the Deluge, and
will be again, after another Manner, at the general Conflagration.
As to the New Testament, our Saviour says, _Heaven and Earth shall pass
away, but his Words shall not pass away, Mat. xxiv. 35._ St. _Paul_
says, the _Scheme of this World_; the Fashion, Form, and Composition of
it, _passeth away, 1 Cor. vii. 31._ And when mention is made of _New
Heavens_ and a _New Earth_, which both the Prophet _Isaiah_, _Isa. lxv.
17. & lxvi. 22._ and the Apostles St. _Peter_ and St. _John_, _Rev. xxi.
1._ _2 Pet._ _iii. 13._ mention, ’tis plainly imply’d, that the Old ones
will be dissolv’d. The same Thing is also imply’d, when our Saviour
speaks of a _Renascency_, or _Regeneration_, _Mat. xix. 28._ and St.
_Peter_, of a _Restitution_ of all Things, _Acts iii. 21._ For what is
now, must be abolish’d, before any former Order of Things can be
restor’d or reduced. In a Word, If there was nothing in Scripture
concerning this Subject, but that Discourse of St. _Peter_’s, in his
Second Epistle, and Third Chapter, concerning the triple Order and
Successions of the Heavens and the Earth, past, present, and to come;
that alone would be a Conviction, and Demonstration to me, that this
present World will be dissolv’d.
You will say, it may be, in the last Place, we want still the Testimony
of Natural Reason and Philosophy, to make the Evidence complete. I
answer, ’tis enough if they be silent, and have nothing to say to the
contrary. Here are Witnesses, Human and Divine, and if none appear
against them, we have no reason to refuse their Testimony, or to
distrust it. Philosophy will very readily yield to this Doctrine, that
all material Compositions are dissolvable; and she will not wonder to
see that die, which she had seen born: I mean this terrestrial World.
She stood upon the Chaos, and saw it roll itself, with Difficulty, and
after many Strugglings, into the form of an habitable Earth: And that
Form she saw broken down again at the Deluge; and can as little hope or
expect, now, as then, that it should be everlasting and immutable. There
would be nothing great or considerable in this inferior World, if there
were not such Revolutions of Nature. The Seasons of the Year, and the
fresh Productions of the Spring, are pretty in their Way; but when the
(_Annus Magnus_) _Great Year_ comes about, with a new Order of all
Things, in the Heavens, and on the Earth; and a new Dress of Nature
throughout all her Regions, far more goodly and beautiful than the
fairest Spring; this gives a new Life to the Creation, and shews the
Greatness of its Author. Besides, these fatal Catastrophes are always a
Punishment to degenerate Mankind, that are overwhelm’d in the Ruins of
these perishing Worlds. And to make Nature herself execute the Divine
Vengeance against rebellious Creatures, argues both the Power and Wisdom
of that Providence that governs all Things here below. These Things
Reason and Philosophy approve of; but if you further require, that they
should shew a _Necessity_ of this future Destruction of the World, from
_natural Causes_, with the Time, and all other Circumstances of this
Effect; your Demands are unreasonable, seeing these Things do not depend
solely upon Nature. But if you will content yourself to know what
Dispositions there are in Nature towards such a Change; how it may
begin, proceed, and be consummate, under the Conduct of Providence, be
pleased to read the following Discourse, for your further Satisfaction.