_An imperfect Description of the Coming of our Saviour; and of the
World on Fire._
Certainly there is nothing in the whole Course of Nature, or of Human
Affairs, so great and so extraordinary, as the two last Scenes of them,
THE COMING OF OUR SAVIOUR, and the BURNING OF THE WORLD. If we could
draw in our Minds the Pictures of these, in true and lively Colours, we
should scarce be able to attend to any thing else, or ever divert our
Imagination from these two Objects: For what can more affect us, than
the greatest Glory that ever was visible upon Earth, and at the same
Time the greatest Terror; a God descending at the Head of an Army of
Angels, and a burning World under his Feet?
These Things are truly above Expression; and not only so, but so
different and remote from our ordinary Thoughts and Conceptions, that he
that comes nearest to a true Description of them, shall be look’d upon
as the most extravagant. ’Tis our Unhappiness to be so much used to
little trifling Things in this Life, that when any Thing great is
represented to us, it appears fantastical, an Idea made by some
contemplative or melancholy Person: I will not venture therefrom,
without premising Grounds out of Scripture, to say any thing concerning
this glorious Appearance. As to the Burning of the World, I think we
have already laid a Foundation sufficient to support the highest
Description that can be made of it; but the Coming of our Saviour being
wholly out of the way of natural Causes, it is reasonable we should take
all Directions we can from Scripture, that we may give a more fitting
and just Account of that sacred Pomp.
I need not mention those Places of Scripture that prove the second
Coming of our Saviour in general, or his Return again to the Earth at
the End of the World, (_Matt. xxiv. 30, 31._ _Acts i. 11._ and _iii. 20,
21._ _Apoc. i. 7._ _Heb. ix. 28._) No Christian can doubt of this, ’tis
so often repeated in those sacred Writings; but the Manner and
Circumstances of this Coming, or of this Appearance, are the Things we
now enquire into. And, in the first Place, we may observe, that the
Scripture tells us, our Saviour will come in _flaming_ Fire, and with an
_Host of mighty Angels_; so says St. _Paul_ to the _Thessalonians_, _The
Lord Jesus shall be revealed from Heaven with mighty Angels, in flaming
Fire, taking Vengeance on them that know not God, and obey not the
Gospel of our Lord Jesus Christ_. In the second Place, our Saviour says
himself, (_Mat. xvi. 27._) _The Son of Man shall come in the Glory of
his Father, with his Angels._ From which two Places we may learn; First,
that the Appearance of our Saviour will be with Flames of Fire.
Secondly, with an Host of Angels. Thirdly, in the Glory of his Father:
By which Glory of the Father, I think, is understood that Throne of
Glory represented by _Daniel_ for the _Antient of Days_. For our Saviour
speaks here to the _Jews_, and probably in a Way intelligible to them;
and the Glory of the Father, which they were most likely to understand,
would be either the Glory wherein God appeared at Mount _Sinai_, upon
the giving of the Law, whereof the Apostle speaks largely to the
_Hebrews_; or that which _Daniel_ represents Him in at the Day of
Judgment, (_Chap. xii. 18, 19, 20, 21._) And this latter being more
proper to the Subject of our Saviour’s Discourse, ’tis more likely this
Expression refers to it. Give me leave therefore to set down that
Description of the Glory of the Father upon his Throne, from the Prophet
_Daniel_, ch. vii. 9. _And I beheld ’till the Thrones were set,—and the
Antient of Days did sit, whose Garment was white as Snow, and the Hair
of his Head like the pure Wooll: His Throne was like the fiery Flame,
and his Wheels as burning Fire. A fiery Stream issued and came forth
from before him, thousand thousands ministred unto him, and ten thousand
times ten thousand stood before Him_. With this Throne of the Glory of
the Father, let us, if you please, compare the Throne of the Son of God,
as it was seen by St. _John_ in the _Apocalypse, Chap. iv. 2, &c. And
immediately I was in the Spirit: and behold a Throne was set in Heaven,
and one sat on the Throne. And he that sat, was to look upon like a
Jasper, and a Sardine Stone: And there was a Rainbow round about the
Throne, in Appearance like unto an Emerald. And out of the Throne
proceeded Lightnings, and Thunderings, and Voices, &c. and before the
Throne was a Sea of Glass like unto Crystal._
In these Representations you have some Beams of the Glory of the Father,
and of the Son; which may be partly a Direction to us, in conceiving the
Lustre of our Saviour’s Appearance. Let us further observe, if you
please, how external Nature will be affected at the Sight of God, or of
this approaching Glory. The Scripture often takes Notice of this, and in
Terms very high and eloquent. The _Psalmist_ seems to have lov’d that
Subject above others; to set out the Greatness of the Day of the Lord,
and the Consternation of all Nature, at that Time. He throws about his
Thunder and Lightning, makes the Hills to melt like Wax, at the Presence
of the Lord, and the very Foundations of the Earth to tremble, as you
may see in the xviiith _Psalm_, and the xcviith, and the civth, and
several others which are too long to be here inserted. So the Prophet
_Habakkuk_, in his prophetick Prayer, _Chap. iii._ hath many
Ejaculations to the like Purpose. And the Prophet _Nahum says, The
Mountains quake at him, and the Hills melt, and the Earth is burnt at
his Presence: yea, the World, and all that dwell therein._
But more particularly, as to the Face of Nature, just before the coming
of our Saviour, that may be best collected from the Signs of his coming,
mention’d in the precedent Chapter. Those all meeting together, help to
prepare and make ready a Theatre, fit for an angry God to come down
upon. The Countenance of the Heavens will be dark and gloomy; and a Veil
drawn over the Face of the Sun. The Earth in a Disposition every where
to break into open Flames. The Tops of the Mountains smoaking; the
Rivers dry, Earthquakes in several Places; the Sea sunk and retir’d into
its deepest Channel, and roaring, as against some mighty Storm. These
Things will make the Day dead and melancholy; but the Night-Scenes will
have more of Horror in them, when the _blazing Stars_ appear, like so
many Furies, with their lighted Torches, threatning to set all on Fire.
For I do not doubt but the Comets will bear a Part in this Tragedy, and
have something extraordinary in them, at that Time; either as to Number,
or Bigness, or Nearness to the Earth. Besides, the Air will be full of
flaming Meteors, of unusual Forms and Magnitudes; Balls of Fire rowling
in the Sky, and pointed Lightnings darted against the Earth; mix’d with
Claps of Thunder, and unusual Noises from the Clouds. The Moon and the
Stars will be confus’d and irregular, both in their Light and Motions;
as if the whole Frame of the Heavens was out of Order, and all the Laws
of Nature were broken or expir’d.
When all Things are in this languishing or dying Posture, and the
Inhabitants of the Earth under the Fears of their last End; the Heavens
will open on a sudden, and the Glory of God will appear. A Glory
surpassing the Sun in its greatest Radiancy; which, tho’ we cannot
describe, we may suppose it will bear some Resemblance, or Proportion,
with those Representations that are made in Scripture, of _God upon his
Throne_. This Wonder in the Heavens, whatsoever its Form may be, will
presently attract the Eyes of all the Christian World. Nothing can more
affect them than an Object so unusual, and so illustrious; and, that
(probably) brings along with it their last Destiny, and will put a
Period to all human Affairs.
Some of the Antients have thought, that this coming of our Saviour would
be in the dead of the Night, and his first glorious Appearance in the
midst of Darkness, _2 Pet. iii. 10._ God is often describ’d in Scripture
as Light, or Fire, with Darkness round about him. _He bowed the Heavens,
and came down; and Darkness was under his Feet. He made Darkness his
secret Place, Psal. xviii. 9, 11, 12. His Pavilion round about him were
dark Waters, and thick Clouds of the Skies. At the Brightness that was
before him, the thick Clouds passed, Psal. xcvii._ And when God appeared
upon Mount _Sinai_, the _Mountain burnt with Fire unto the midst of
Heaven, with Darkness, Clouds and thick Darkness, Deut. iv. 11._ Or, as
the Apostle expresses it, with _Blackness_, and _Darkness_, and
_Tempest, Heb. xii. 18._ Light is never more glorious than when
surrounded with Darkness; and, it may be, the Sun, at that Time, will be
so obscure, as to make little Distinction of Day and Night. But however,
this Divine Light over-bears, and distinguishes itself from common
Light, tho’ it be at Mid-day. ’Twas about Noon that the Light shin’d
from Heaven, and surrounded St. _Paul_, _Acts xxii. 6._ And ’twas in the
Day-time that St. _Stephen_ saw the _Heavens opened; Acts vii. 55, 56.
Saw the Glory of God, and Jesus standing at the Right Hand of God_. This
Light, which flows from a more vital Source, be it Day or Night, will
always be predominant.
That Appearance of God upon Mount _Sinai_, which we mention’d, if we
reflect upon it, will help us a little to form an Idea of this last
Appearance. When God had declar’d, that he would come down in the Sight
of the People, the Text says, _There were Thunders and Lightnings, and a
thick Cloud upon the Mount, and the Voice of the Trumpet exceeding loud;
so that all the People that was in the Camp trembled. And Mount Sinai
was altogether on a Smoke, because the Lord descended upon it in Fire.
And the Smoke thereof ascended as the Smoke of a Furnace, and the whole
Mount quaked greatly._ If we look upon this Mount as an Epitome of the
Earth, this Appearance gives us an imperfect Resemblance of that which
is to come. Here are the several Parts, or main Strokes of it; first,
the Heavens and the Earth in Smoke and Fire; then the Appearance of a
Divine Glory, and the Sound of a Trumpet in the Presence of Angels. But
as the second Coming of our Saviour, is a Triumph over his Enemies, and
an Entrance into his Kingdom, and is acted upon the Theatre of the whole
Earth; so we are to suppose, in proportion, all the Parts and
Circumstances of it, more great and magnificent.
When, therefore, this mighty God returns again to that Earth, where he
had once been ill treated, not Mount _Sinai_ only, but all the Mountains
of the Earth, and all the Inhabitants of the World, will tremble at his
Presence. At the the opening of the Heavens, the Brightness of his
Person will scatter the dark Clouds, and shoot Streams of Light
throughout all the Air. But that first Appearance, being far from the
Earth, will seem to be only a great Mass of Light, without any distinct
Form; till, by nearer Approaches, this bright Body shews it self to be
an Army of Angels, with this King of Kings for their Leader. Then you
may imagine how guilty Mankind will tremble and be astonished; and while
they are gazing at this heavenly Host, the Voice of the _Archangel is
heard_, the shrill Sound of the Trumpet reaches their Ears, and this
gives the general Alarum to all the World: _For he cometh, for he
cometh, they cry, to judge the Earth_. The crucify’d God is return’d in
Glory, to take Vengeance upon his Enemies: Not only upon those that
pierced his sacred Body, with Nails, and with a Spear, as _Jerusalem_;
but those that also pierce him every Day by their Profaneness, and hard
Speeches, concerning his Person, and his Religion. Now they see that
God, whom they have mock’d, or blasphem’d, laugh’d at his Meanness, or
at his vain Threats; they see Him, and are confounded with Shame and
Fear; and in the Bitterness of their Anguish and Despair, call for the
Mountains to fall upon them, _Isa. ii. 29._ _Fly into the Clefts of the
Rocks, and into the Caves of the Earth, for fear of the Lord, Rev. vi.
16, 17. and the Glory of His Majesty, when he ariseth to shake terribly
the Earth_.
As it is not possible for us to express, or conceive the Dread, and
Majesty of this Appearance; so neither can we, on the other Hand,
express the Passions and Consternation of the People that behold it.
These Things exceed the Measures of Human Affairs, and of Human
Thoughts; we have neither Words, nor Comparisons, to make them known by.
The greatest Pomp and Magnificence of the Emperors of the _East_, in
their Armies, in their Triumphs, in their Inaugurations, is but like the
Sport and Entertainment of Children, if compar’d with this Solemnity.
When God condescends to an external Glory, with a visible Train and
Equipage; when, from all the Provinces of his vast and boundless Empire,
he summons his Nobles, as I may so say, the several Orders of Angels,
and Archangels, to attend his Person; tho’ we cannot tell the Form or
Manner of this Appearance, we know there is nothing in our Experience,
or in the whole History of this World, that can be a just Representation
of the least Part of it. No Armies so numerous as the Host of Heaven;
and in the midst of those bright Legions, in a flaming Chariot, will sit
the Son of Man, when he comes to be glorified in his Saints, and triumph
over his Enemies: And instead of the wild Noises of the Rabble, which
makes a great Part of our Worldly State, this blessed Company will
breathe their _Hallelujahs_ into the open Air, and repeated Acclamations
of _Salvation to God, which sits upon the Throne, and to the Lamb, Apoc.
vii. 10. Now is come Salvation and Strength, and the Kingdom of our God,
and the Power of his Christ, ch. xii. 10._
But I leave the rest to our silent Devotion and Admiration. Only give me
leave, whilst this Object is before our Eyes, to make a short Reflection
upon the wonderful History of our Saviour; and the different States
which that sacred Person, within the Compass of our Knowledge, hath
undergone. We now see him coming in the Clouds, in Glory and Triumph,
surrounded with innumerable Angels: This is the same Person, who, so
many Hundred Years ago, enter’d _Jerusalem_, with another sort of
Equipage, mounted upon an Ass’s Colt, while the little People, and the
Multitude cry’d, _Hosanna to the Son of David_. Nay, this is the same
Person, that, at his first Coming into this World, was laid in a Manger,
instead of a Cradle; a naked Babe dropt in a Crib at _Bethlehem_ (_Luke
ii. 12._) his poor Mother not having wherewithal to get her a better
Lodging, when she was to be delivered of this sacred Burthen. This
helpless Infant, that often wanted a little Milk to refresh it, and
support its Weakness; that hath often cry’d for the Breast with Hunger
and Tears, now appears to be the Lord of Heaven and Earth. If this
Divine Person had fallen from the Clouds in a Mortal Body, cloath’d with
Flesh and Blood, and spent his Life here amongst Sinners, that alone had
been an infinite Condescension: But, as if it had not been enough to
take upon him human Nature, he was content, for many Months, to live the
Life of an Animal, or of a Plant, in the dark Cell of a Woman’s Womb.
_This is the Lord’s Doing, it is marvellous in our Eyes!_
Neither is this all that is wonderful in the Story of our Saviour. If
the Manner of his Death, be compar’d with his present Glory, we shall
think either the one or the other incredible. Look up first into the
Heavens; see how they bow under him, and receive a new Light from the
Glory of his Presence; then look down upon the Earth, and see a naked
Body, hanging upon a cursed Tree in _Golgotha_, crucified between two
Thieves, wounded, spit upon, mock’d, abus’d. Is it possible to believe,
that one, and the same Person can act or suffer such different Parts?
That he that is now Lord and Master of all Nature, not only of Death and
Hell, and the Powers of Darkness, but of all Principalities in heavenly
Places, is the same Infant _Jesus_, the same crucified _Jesus_, of whose
Life and Death the Christian Records give us an Account? The History of
this Person is the Wonder of this World; and not of this World only, but
of the Angels above, that _desire to look into it_ (1 Pet. i. 11, 12.)
Let us now return to our Subject. We left the Earth in a languishing
Condition, ready to be made a Burnt Offering, to appease the Wrath of
its offended Lord. When _Sodom_ was to be destroy’d (_Gen._ xviii.)
_Abraham_ interceded with God, that he would spare it for the Righteous
Sake; and _David_ (2 _Sam._ xxiv. 17.) interceded to save his guiltless
People, from God’s Judgments, and the destroying Angel: But here is no
Intercessor for Mankind in this last Extremity; none to interpose, where
the Mediator of our Peace, is the Party offended. Shall then, _the
Righteous perish with the Wicked? Shall not the Judge of all the Earth
do right?_ Or, if the Righteous be translated and deliver’d from this
Fire, what shall become of innocent Children and Infants? Must these all
be given up to the merciless Flames, as a Sacrifice to _Moloch_? And
their tender Flesh, like burnt Incense, send up Fumes to feed the
Nostrils of Evil Spirits? Can the God of _Israel_ smell a sweet Savour
from such Sacrifices? The greater half of Mankind is made up of Infants
and Children; and if the Wicked be destroy’d; _yet these Lambs, what
have they done?_ Are there no Bowels of Compassion for such an harmless
Multitude? But we leave them to their Guardian Angels, and to that
Providence which watches over all Things (_Mat._ xviii. 10.)
It only remains, therefore, to let fall that Fire from Heaven, which is
to consume this Holocaust. Imagine all Nature now standing in a silent
Expectation to receive its last Doom; the tutelary and destroying Angels
to have their Instructions; every Thing to be ready for the fatal Hour;
and then, after a little Silence, all the Host of Heaven to raise their
Voice, and sing aloud, _LET GOD ARISE, let his Enemies be scattered: As
Smoke is driven away, so drive them away; as Wax melteth before the
Fire, so LET the Wicked perish at the Presence of God._ And upon this,
as upon a Signal given, all the sublunary World breaks into Flames, and
all the Treasuries or Fire are open’d in Heaven, and in Earth.
Thus the Conflagration begins. If one should now go about to represent
_the World on Fire_, with all the Confusions that necessarily must be in
Nature, and in Mankind upon that Occasion, it would seem to most Men a
Romantick Scene: Yet we are sure there must be such a Scene; _The
Heavens will pass away with a Noise, and the Elements will melt with
fervent Heat, and all the Works of the Earth will be burnt up_: And
these Things cannot come to pass without the greatest Disorders
imaginable, both in the Minds of Men, and in external Nature, and the
saddest Spectacles that Eye can behold. We think it a great Matter to
see a single Person burnt alive; here are Millions shrieking in the
Flames at once. ’Tis frightful to us to look upon a great City in
Flames, and to see the Distractions and Misery of the People; here is an
universal Fire through all the Cities of the Earth, and an universal
Massacre of their Inhabitants. Whatsoever the Prophets foretold of the
Desolations of _Judea_, _Jerusalem_, or _Babylon_ (_Isa. xxiv._ _Jer.
li._ _Lament._) in the highest Strains, is more than literally
accomplish’d in this last and general Calamity; and those only that are
Spectators of it, can make its History.
The Disorders in Nature, and the inanimate World, will be no less, nor
less strange and unaccountable, than those in Mankind. Every Element,
and every Region, so far as the Bounds of this Fire extend, will be in a
Tumult and a Fury, and the whole habitable World running into Confusion.
A World is sooner destroyed than made; and Nature relapses hastily into
that Chaos-State, out of which she came by slow and leisurely Motions:
As an Army advances into the Field by just and regular Marches; but when
it is broken and routed, it flies with Precipitation, and one cannot
describe its Posture. Fire is a barbarous Enemy, it gives no Mercy;
there is nothing but Fury, and Rage, and Ruin, and Destruction,
wheresoever it prevails. A Storm, or _Hurricano_, tho’ it be but the
Force of Air, makes a strange Havock where it comes; but devouring
Flames, or Exhalations set on Fire, have still a far greater Violence,
and carry more Terror along with them. Thunder and Earthquakes are the
Sons of Fire; and we know nothing in all Nature more impetuous, or more
irresistibly destructive than these two. And accordingly in this last
War of the Elements, we may be sure, they will bear their Parts, and do
great Execution in the several Regions of the World. Earthquakes and
subterraneous Eruptions will tear the Body and Bowels of the Earth; and
Thunders and convulsive Motions of the Air rend the Skies. The Waters of
the Sea will boil and struggle with Streams of Sulphur that run into
them; which will make them fume, and smoke, and roar, beyond all Storms
and Tempests; and these Noises of the Sea will be answer’d again from
the Land, by falling Rocks and Mountains. This is a small Part of the
Disorders of that Day.
But ’tis not possible, from any Station, to have a full Prospect of this
last Scene of the Earth; for ’tis a Mixture of Fire and Darkness. This
new Temple is fill’d with Smoke, while it is consecrating, and none can
enter into it. But I am apt to think, if we could look down upon this
burning World from above the Clouds, and have a full View of it, in all
its Parts, we should think it a lively Representation of _Hell_ it self.
For Fire and Darkness are the two chief Things by which that State, or
that Place, uses to be described; and they are both here mingled
together, with all other Ingredients that make that _Tophet_ that is
prepared of old, (_Isa. xxx._) Here are Lakes of Fire and Brimstone;
Rivers of melted glowing Matter; ten thousand _Vulcano’s_ vomiting
Flames all at once; thick Darkness, and Pillars of Smoke twisted about
with Wreaths of Flame, like fiery Snakes; Mountains of Earth thrown up
into the Air, and the Heavens dropping down in Lumps of Fire. These
Things will all be literally true, concerning that Day, and that State
of the Earth. And if we suppose _Beelzebub_, and his apostate Crew, in
the midst of this fiery Furnace (and I know not where they can be else;)
it will be hard to find any Part of the Universe, or any State of
Things, that answers to so many of the Properties and Characters of
_Hell_, as this which is now before us.
But if we suppose the Storm over, and that the Fire hath got an entire
Victory over all other Bodies, and subdued every Thing to itself; the
Conflagration will end in a Deluge of Fire, or in a Sea of Fire,
covering the whole Globe of the Earth: For, when the exterior Region of
the Earth is melted into a Fluor, like molten Glass, or running Metal,
it will, according to the Nature of other Fluids, fill all Vacuities and
Depressions, and fall into a regular Surface, at an equal Distance every
where, from its Center. This Sea of Fire, like the first Abyss, will
cover the Face of the whole Earth, make a kind of second Chaos, and
leave a Capacity for another World to rise from it. But that is not our
present Business. Let us only, if you please, to take Leave of this
Subject, reflect, upon this Occasion, on the Vanity and transient Glory
of all this habitable World; how, by the Force of one Element breaking
loose upon the rest, all the Varieties of Nature, all the Works of Art,
all the Labours of Men, are reduc’d to nothing; all that we admir’d and
ador’d before, as great and magnificent, is obliterated or vanish’d; and
another Form and Face of Things, plain, simple, and every where the
same, overspreads the whole Earth. Where are now the great Empires of
the World, and their great Imperial Cities? Their Pillars, Trophies, and
Monuments of Glory? Shew me where they stood, read the Inscription, tell
me the Victor’s Name. What Remains, what Impressions, what Difference or
Distinction do you see in this Mass of Fire? _Rome_ itself, _eternal
Rome_, the great City, the Empress of the World, whole Domination and
Superstition, _antient_ and _modern_, make a great Part of the History
of this Earth; what is become of her now? She laid her Foundations deep,
and her Palaces were strong and sumptuous: _She glorified herself, and
liv’d deliciously; and said in her Heart, I sit a Queen, and shall see
no Sorrow_. But her Hour is come, she is wip’d away from the Face of the
Earth, and buried in perpetual Oblivion. But ’tis not Cities only, and
Works of Mens Hands, but the everlasting Hills, the Mountains and Rocks
of the Earth, are melted as Wax before the Sun; and _their Place is no
where found_. Here stood the _Alps_, a prodigious Range of Stone, the
Load of the Earth, that covered many Countries, and reach’d their Arms
from the _Ocean_ to the _Black Sea_; this huge Mass of Stone is soften’d
and dissolv’d, as a tender Cloud, into Rain. Here stood the _African_
Mountains, and _Atlas_ with his Top above the Clouds. There was frozen
_Caucasus_, and _Taurus_, and _Imaus_, and the Mountains of _Asia_. And
yonder, towards the North, stood the _Riphæan_ Hills, cloath’d in Ice
and Snow. All these are vanish’d, dropt away as the Snow upon their
Heads, and swallow’d up in a red Sea of Fire, (_Revel. xv. 3._) _Great
and marvellous are thy Works, Lord God Almighty; just and true are thy
Ways, thou King of Saints._ Hallelujah.
_The CONCLUSION._
If the Conflagration of the World be a Reality, as, both by Scripture
and Antiquity we are assur’d it is; if we be fully persuaded and
convinc’d of this; ’Tis a Thing of that Nature, that we cannot keep it
long in our Thoughts, without making some moral Reflections upon it.
’Tis both great in itself, and of universal Concern to all Mankind. Who
can look upon such an Object, _a World in Flames_, without thinking with
himself, Whether shall I be in the midst of these Flames, or no? What is
my Security that I shall not fall under this fiery Vengeance, which is
the Wrath of an angry God? St. _Peter_, when he had delivered the
Doctrine of the Conflagration, makes this pious Reflection upon it: _2
Ep. iii. 11._ _Seeing then, that all these Things shall be dissolved,
what manner of Persons ought you to be, in all holy Conversation and
Godliness?_ The Strength of his Argument depends chiefly upon what he
had said before in _ver. 7._ where he told us, that the _present Heavens
and Earth were reserved unto Fire against the Day of Judgment, and the
Perdition of irreligious Men_. We must avoid the Crime then, if we would
escape the Punishment. But this Expression of _irreligious_ or _ungodly
Men_, is still very general. St. _Paul_, when he speaks of this fiery
Indignation, and the Persons it is to fall upon, is more distinct in
their Characters. He seems to mark out for this Destruction, three Sorts
of Men chiefly; _The Atheists, Infidels, and the Tribe of Antichrist_:
These are his Words, _2 Thess. i. 7, 8._ _When the Lord Jesus shall be
revealed from Heaven, with his mighty Angels, in flaming Fire, taking
Vengeance on them that know not God, and that obey not the Gospel of our
Lord Jesus Christ._ Then as for Antichrist and his Adherents, he says in
the 2d Chapter, and viiith Verse, _The Lord shall consume that wicked
One, with the Spirit of his Mouth, and shall destroy him with the
Brightness of his Coming_, or of his Presence. These, you see, all refer
to the same Time with St. _Peter_: Namely, to the Coming of our Saviour,
at the Conflagration; and three Sorts of Persons are characteriz’d as
his Enemies, and set out for Destruction at that Time. _First_, Those
that know not God; that is, that acknowledge not God, that will not own
the Deity. _Secondly_, Those that hearken not to the Gospel; that is,
that reject the Gospel, and Christian Religion, when they are preach’d
and made known to them: For you must not think, that it is the poor
barbarous and ignorant Heathens, that scarce ever heard of God, or the
Gospel, that are threatned with this fiery Vengeance; no, ’tis the
Heathens that live amongst Christians; those that are Infidels, as to
the Existence of God, or the Truth of Christian Religion, tho they have
had a full Manifestation of both: These are properly the Adversaries of
God and Christ. And such Adversaries, St. _Paul_ says in another Place,
_A fearful Judgment, and fiery Indignation shall devour_: (_Heb. x.
27._) Which still refers to the same Time, and the same Persons we are
speaking of. Then as to the third Sort of Men, Antichrist, and his
Followers; besides, this Text of St. _Paul_ to the _Thessalonians_, ’tis
plain to me in the _Apocalypse_, that _Mystical Babylon_ is to be
consum’d by Fire; and the _Beast_ and _False Prophet_, to be thrown into
the _Lake that burns with Fire and Brimstone_. Which Lake is no where to
be found till the Conflagration.
You see then, for whom _Tophet_ is prepar’d of Old; for Atheists,
Infidels, and Antichristian Persecutors: And they will have for their
Companions, the Devil and his Angels, the Heads of the Apostasy. These
are all in open Rebellion against God and Christ, and at Defiance, as it
were, with Heaven; excepting Antichrist, who is rather in a secret
Conspiracy, than an open Rebellion: For, under a pretended Commission
from Jesus Christ, he persecutes his Servants, dishonours his Person,
corrupts his Laws and his Government, and makes War against his Saints.
And this is a greater Affront and Provocation, if possible, than a
barefac’d Opposition would be.
There are other Men, besides these, that are unacceptable to God, all
Sorts of Sinners and wicked Persons; but they are not so properly the
Enemies of God, as these we have mentioned. An intemperate Man is an
Enemy to himself; and an unjust Man is an Enemy to his Neighbour; but
those that deny God, or Christ, or persecute their Servants, are
directly, and immediately Enemies to God: And, therefore, when the Lord
comes in Flames of Fire, to triumph over his Enemies, to take Vengeance
upon all that are Rebels or Conspirators against Him, and his Christ;
these Monsters of Men will be the first, and most exemplary Objects of
the Divine Wrath and Indignation.
To undertake to speak to these three Orders of Men, and convince them of
their Error, and the Danger of it, would be too much for the Conclusion
of a short Treatise. And as for the third Sort, the Subjects of
Antichrist, none but the Learned amongst them are allow’d to be
inquisitive, or to read such Things as condemn their Church, or the
Governors of it; therefore, I do not not expect that this _English_
Translation should fall into many of their Hands. But those of them,
that are pleas’d to look into the _Latin_, will find, in the Conclusion
of it, a full and fair Warning to come out of _Babylon_; which is there
proved to be the Church of _Rome_. Then as to those that are
Atheistically inclin’d, which I am willing to believe are not many; I
desire them to consider, how mean a Thing it is, to have Hopes only in
this Life; and how uneasy a Thing, to have nothing but Fears, as to the
Future. Those, sure, must be little, narrow Souls, that can make
themselves a Portion, and a Sufficiency, out of what they enjoy here;
that think of no more; that desire no more: For, what is this Life, but
a Circulation of little, mean Actions? We lie down and rise again; dress
and undress; feed and wax hungry; work, or play, and are weary; and then
we lie down again, and the Circle returns. We spend the Day in Trifles,
and when the Night comes, we throw our selves into the Bed of Folly,
among Dreams, and broken Thoughts, and wild Imaginations. Our Reason
lies asleep by us; and we are, for the Time, as arrant Brutes, as those
that sleep in the Stalls, or in the Field. Are not the Capacities of Man
higher than these? And ought not his Ambition and Expectations to be
greater? Let us be Adventurers for another World; ’tis, at least, a fair
and noble Chance; and there is nothing in this, worth our Thoughts, or
our Passions. If we should be disappointed, we are still no worse than
the rest of our Fellow-Mortals; and if we succeed in our Expectations,
we are eternally happy.
For my Part, I cannot be persuaded, that any Man, of atheistical
Inclinations, can have a great and generous Soul; for there is nothing
great in the World, if you take God out of it: Therefore, such a Person
can have no great Thought, can have no great Aims, or Expectations, or
Designs: For all must lie within the Compass of this Life, and of this
dull Body. Neither can he have any great Instincts or noble Passions;
for if he had, they would naturally excite in him greater Ideas, inspire
him with higher Notions, and open the Scenes of the intellectual World.
Lastly, he cannot have any great Sense of Order, Wisdom, Goodness,
Providence, or any of the divine Perfections: And these are the greatest
Things that can enter into the Thoughts of Man, and that do most enlarge
and ennoble his Mind. And therefore I say again, that he that is
naturally inclined to Atheism, being also naturally destitute of all
these, must have a little and narrow Soul.
But you’ll say, it may be, this is to expostulate, rather than to prove:
or to upbraid us with our Make and Temper, rather than to convince us of
an Error in Speculation. ’Tis an Error, it may be, in Practice, or in
Point of Prudence; but we seek Truth, whether it make for us, or against
us: Convince us therefore by just Reasoning and direct Arguments, that
there is a God, and then we’ll endeavour to correct these Defects in our
natural Complexion. You say well, and therefore I have endeavour’d to do
this before, in another Part of this Theory, in the _Second Book_, _ch.
II._ concerning the _Author of Nature_: Where you may see, that the
Powers of Nature, or of the material World, cannot answer all the
Phænomena of the Universe, which are there represented. This you may
consult at Leisure: But in the mean Time, ’tis a good Persuasive why we
should not easily give our selves up to such Inclinations or Opinions,
as have neither Generosity nor Prudence on their Side. And it cannot be
amiss, that these Persons should often take into their Thoughts this
last Scene of Things, the _Conflagration_ of the World: Seeing if there
be a God, they will certainly be found in the Number of his Enemies, and
of those that will have their Portion in the Lake that burns with Fire
and Brimstone.
The third Sort of Persons that we are to speak to, are the Incredulous,
or such as do not believe the Truth of _Christian Religion_, though they
believe there is a God. There are commonly Men of Wit and Pleasure, that
have not Patience enough to consider, cooly and in due Order, the
Grounds upon which it appears that Christian Religion is from Heaven,
and of divine Authority. They ought, in the first Place, to examine
_Matter of Fact_, and the History of our Saviour: That there was such a
Person, in the Reigns of _Augustus_ and _Tiberius_, that wrought such
and such Miracles in _Judea_; taught such a Doctrine; was crucified at
_Jerusalem_; rose from the Dead the third Day, and visibly ascended into
Heaven. If these Matters of Fact be denied, then the Controversy turns
only to an historical Question, _Whether_ the Evangelical History be a
fabulous, or true History? which it would not be proper to examine in
this Place. But if Matter of Fact recorded there, and in the Acts of the
Apostles, and the first Ages of Christianity, be acknowledged, as I
suppose it is, then the Question that remains is this, _Whether_ such
Matter of Fact does not sufficiently prove the divine Authority of Jesus
Christ and of his Doctrine? We suppose it possible, for a Person to have
such Testimonials of divine Authority, as may be sufficient to convince
Mankind, or the more reasonable Part of Mankind; and if that be
possible, what, pray, is wanting in the Testimonies of Jesus Christ? The
Prophecies of the old Testament bear Witness to him: His Birth was a
Miracle, and his Life a Train of Miracles; not wrought out of Levity and
vain Ostentation, but for useful and charitable Purposes: His Doctrine
and Morality not only blameless, but noble; designed to remove out of
the World the imperfect Religion of the _Jews_, and the false Religion
of the _Gentiles_; all Idolatry and Superstition, and thereby improve
Mankind, under a better and more perfect Dispensation. He gave an
Example of a spotless Innocency in all his Conversation, free from Vice
or any Evil; and liv’d in a Neglect of all the Pomp or Pleasures of this
Life, referring his Happiness wholly to another World. He prophesied
concerning his own Death, and his Resurrection; and concerning the
Destruction of _Jerusalem_; which all came to pass in a signal Manner:
He also prophesied of the Success of his Gospel; which, after his Death,
immediately took Root, and spread itself every Way throughout the World,
maugre all Opposition or Persecution from _Jews_ or _Heathens_. It was
not supported by any temporal Power for above three hundred Years: nor
were any Arts used, or Measures taken, according to human Prudence, for
the Conservation of it. But, to omit other Things, that grand Article of
his rising from the Dead, ascending visibly into Heaven, and pouring
down the miraculous Gifts of the Holy Ghost, (according as he had
promis’d) upon his Apostles and their Followers; this alone is to me a
Demonstration of his divine Authority. To conquer Death, to mount, like
an Eagle, into the Skies, and to inspire his Followers with inimitable
Gifts and Faculties, are Things, without Controversy, beyond all human
Power; and may and ought to be esteem’d sure Credentials of a Person
sent from Heaven.
From these Matters of Fact we have all possible Assurance, that Jesus
Christ was no Impostor or deluded Person; (one of which two Characters
all Unbelievers must fix upon him) but commission’d by Heaven to
introduce a new Religion; to reform the World, to remove _Judaism_ and
Idolatry; the beloved Son of God, the great Prophet of the later Ages,
the true Messiah that was to come.
It may be, you will confess, that these are great Arguments, that the
Author of our Religion was a divine Person, and had supernatural Powers:
But withal, that there are so many Difficulties in Christian Religion,
and so many Things unintelligible, that a rational Man knows not how to
believe it, though he be inclined to admire the Person of Jesus Christ.
I answer, if they be such Difficulties as are made only by the Schools
and disputacious Doctors, you are not to trouble your self about them,
for they are of no Authority: But if they be in the very Words of
Scripture, then ’tis either in Things practical, or in Things merely
speculative. As to the Rules of Practice in Christian Religion, I do not
know any Thing in Scripture obscure or unintelligible; and as to
Speculations, great Discretion and Moderation is to be used in the
Conduct of them. If these Matters of Fact, which we have alledged, prove
the Divinity of the Revelation, keep close to the Words of that
Revelation, asserting no more than it asserts, and you cannot err: But
if you will expatiate, and determine Modes, and Forms, and Consequences,
you may easily be puzled by your own Forwardness. For besides some
Things that are in their own Nature infinite and incomprehensible, there
are many other Things in Christian Religion, that are incompleatly
revealed; the full Knowledge whereof, it has pleased God to reserve to
another Life, and to give us only a summary Account of them at present.
We have so much Deference for any Government, as not to expect that all
their Counsels and Secrets should be made known to us, nor to censure
every Action, whose Reasons we do not fully comprehend; much more in the
providential Administration of a World, we must be content to know so
much of the Counsels of Heaven and of supernatural Truths, as God has
thought fit to reveal to us. And if these Truths be no otherwise than in
a general Manner, summarily and incompletely revealed in this Life, as
commonly they are, we must not therefore throw off the Government, or
reject the whole Dispensation; of whose divine Authority we have
otherways full Proof, and satisfactory Evidence: For this would be, to
lose the Substance in catching at a Shadow.
But Men that live continually in the Noise of the World, amidst
Business, and Pleasures, their Time is commonly shar’d betwixt those
two, so that little or nothing is left for Meditation; at least, not
enough for such Meditations as require Length, Justness, and Order. They
should retire from the Crowd for one Month or two, to study the Truth of
Christian Religion, if they have any Doubt of it. They retire sometimes
to cure a Gout, or other Disease, and diet themselves according to Rule;
but they will not be at that Pains, to cure a Disease of the Mind, which
is of far greater, and more fatal Consequence. If they perish by their
own Negligence or Obstinacy, the Physician is not to blame. Burning is
the last Remedy in some Distempers; and they would do well to remember,
that the World will flame about their Heads one of these Days; and
whether they be amongst the Living, or amongst the Dead, at that Time,
the Apostle makes them a Part of the Fewel, which that fiery Vengeance
will prey upon. Our Saviour hath been true to his Word hitherto; whether
in his Promises, or in his Threatnings. He promis’d the Apostles to send
down the Holy Ghost upon them after his Ascension, and that was fully
accomplish’d: He foretold, and threaten’d the Destruction of
_Jerusalem_; and that came to pass accordingly, soon after he had left
the World: And he hath told us also, that he will come again in _the
Clouds of Heaven, Matt. xxiv. 30. with Power and great Glory_; and,
_xxv. 32._ _&c._ and that will be to judge the World. _When the Son of
Man shall come in his Glory, and all the holy Angels with him, then
shall he sit upon the Throne of his Glory: and before him shall be
gathered all Nations_; and he will separate the Good from the Bad; and
to the Wicked and Unbelievers he will say, _Ver. 41._ _Depart from me,
ye Cursed, into everlasting Fire, prepared for the Devil and his
Angels._ This is the same Coming, and the same Fire, with that which we
mention’d before out of St. _Paul_, _2 Thess. i. 7, 8, 9_; as you will
plainly see, if you compare Saint _Matthew_’s Words with Saint _Paul’s_,
which are these, _When the Lord Jesus shall be revealed from Heaven,
with his mighty Angels, in flaming Fire, taking Vengeance on them that
know not God, and that hearken not to the Gospel of our Lord Jesus
Christ: Who shall be punish’d with everlasting Destruction, from, or by,
the Presence of the Lord, and the Glory of his Power_. This, methinks,
should be an awakening Thought, that there is such a Threatning upon
Record (by one who never yet failed in his Word) against those that do
not believe his Testimony. Those that reject him now as a Dupe, or an
Impostor, run a Hazard of seeing him hereafter coming in the Clouds to
be their Judge. And it will be too late then to correct their Error,
when the bright Armies of Angels fill the Air, and the Earth begins to
melt at the Presence of the Lord.
Thus much concerning those three Ranks of Men, whom the Apostle Saint
_Paul_ seems to point at principally, and condemn to the Flames. But, as
I said before, the rest of Sinners, and vicious Persons, amongst the
Professors of Christianity, though they are not so directly the Enemies
of God, as these are; yet being Transgressors of his Law, they must
expect to be brought to Justice. In every well-govern’d State, not only
Traitors and Rebels that offend more immediately against the Person of
the Prince; but all others, that notoriously violate the Laws, are
brought to condign Punishment, according to the Nature and Degree of
their Crime: So in this Case, _The Fire shall try every Man’s Work, of
what Sort it is_. ’Tis therefore the Concern of every Man, to reflect
often upon that Day, and to consider what his Fate and Sentence is
likely to be, at that last Trial. The _Jews_ have a Tradition, that
_Elias_ sits in Heaven, and keeps a Register of all Mens Actions, good
or bad. He hath his Under-Secretaries for the several Nations of the
World, that take Minutes of all that passes; and so hath the History of
every Man’s Life before him, ready to be produc’d at the Day of
Judgment. I will not vouch for the literal Truth of this, but it is true
in Effect: Every Man’s Fate shall be determined that Day, according to
the History of his Life; according to the Works done in the Flesh,
whether good or bad. And, therefore, it ought to have as much Influence
upon us, as if every single Action was formally register’d in Heaven.
If Men would learn to contemn this World, it would cure a great many
Vices at once. And, methinks, St. _Peter_’s Argument, from the
approaching Dissolution of all Things, should put us out of Conceit with
such perishing Vanities. Lust and Ambition are the two reigning Vices of
great Men; and those little Fires might be soon extinguished, if they
would frequently and seriously meditate on this last and universal Fire,
which will put an End to all Passions, and all Contentions. As to
Ambition, the Heathens themselves made use of this Argument, to abate
and repress the vain Affectation of Glory and Greatness in this World. I
told you before, the Lesson that was given to _Scipio Africanus_, by his
Uncle’s Ghost, upon this Subject: And upon a like Occasion and
Consideration, _Cæsar_ hath a Lesson given him by _Lucan_, after the
Battle of _Pharsalia_; where _Pompey_ lost the Day, and _Rome_ its
Liberty. The Poet says, _Cæsar_ took Pleasure in looking upon the dead
Bodies, and would not suffer them to be buried, or, which was their
Manner of burying, to be burnt: Whereupon he speaks to him in these
Words.
_Hos, CÆSAR, populos si nunc non usserit Ignis,
Uret cum Terris, uret com gurgite Ponti.
Communis mundo superest rogus, Ossibus astra
Misturus. Quocunque Tuam Fortuna vocabit,
Hæ quoque eunt Animæ; non altius ibis in auras,
Non meliore loco Stygia sub nocte jacebis.
Libera fortuna Mors est: Capit omnia Tellus
Quæ genuit; Cœlo tegitur qui non habet urnam._
CÆSAR,
_If now these Bodies want their Pile and Urn,
At last, with the whole Globe, they’re sure to burn.
The World expects one general Fire: And Thou
Must go, where these poor Souls are wand’ring now.
Thou’lt reach no higher, in the ethereal Plain,
Nor ’mongst the Shades a better Place obtain.
Death levels all: And he that has not Room
To make a Grave, Heaven’s Vault shall be his Tomb._
These are mortifying Thoughts to ambitious Spirits. And surely our own
Mortality, and the Mortality of the World itself, may be enough to
convince all considering Men, that _Vanity of Vanities, all is Vanity
under the Sun_; any otherwise than as they relate to a better Life.
_FINIS._