Miscellaneous discourses concerning the dissolution and changes of the world wherein the primitive chaos and creation, the general deluge, fountains, formed stones, sea-shells found in the earth, subterraneous trees, mountains, earthquakes, vulcanoes, the universal conflagration and future state, are largely discussed and examined / by John Ray ...

Miscellaneous discourses concerning the dissolution and changes of the world wherein the primitive chaos and creation, the general deluge, fountains, formed stones, sea-shells found in the earth, subterraneous trees, mountains, earthquakes, vulcanoes, the universal conflagration and future state, are largely discussed and examined / by John Ray ...

Table of contents

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Title page

TO THE Moſt Reverend FATHER in GOD, JOHN Lord Arch-Biſhop of Canterbury, Primate of all England, and Metropolitan.

THE PREFACE.

THE CONTENTS.

Several Books Written by Mr. John Ray, Fellow of the Royal Society, and Sold by Samuel Smith, at the Prince's Arms in S. Paul's Church-Yard.

ERRATA.

THE INTRODUCTION.

CHAP. I.

CHAP. II.

CHAP. III.

CHAP. IV.

CHAP. V.

SECT. I.

A Digreſsion concerning the D• luge in the Days of Noah.

Of the Effects of the Deluge.

Of formed Stones, Sea-ſhells, and oth• Marine-like Bodies found at great d• ſtances from the Shores:

SECT. 2.

SECT. 3.

SECT. 4.

A Digreſſion concerning the Primitive Chaos and Creation of the World.

CHAP. VI.

CHAP. VII.

CHAP. VIII.

CHAP. IX.

CHAP. X.

CHAP. XI.

CHAP. XII.

Ʋpon a Review of the Precedent Diſcourſe, ſome Things thought fit to be Added and Amended.

Some Greek and Latin Quotations Engliſhed.

A Catalogue of Books Printed and Sold by Samuel Smith, at the Prince's Arms in S. Paul's Church-Yard.

[Page]OF THE DISSOLUTION OF THE WORLD.

§

[Page]

JOHN RAY, F.R.S.

Printed for J. Hinton, at the King's Arms in Paternoster Row

§

[Page]

Miſcellaneous Diſcourſes Concerning the DISSOLUTION AND CHANGES OF THE WORLD. WHEREIN The Primitive Chaos and Creation, the General Deluge, Fountains, Formed Stones, Sea-Shells found in the Earth, Subterraneous Trees, Mountains, Earthquakes, Vulcanoes, the Univerſal Conflagration and Future State, are largely Diſcuſſed and Examined.

By JOHN RAY, Fellow of the ROYAL SOCIETY.

LONDON, Printed for Samuel Smith, at the Prince's Arms in St. Paul's Church Yard. 1692.

TO THE Moſt Reverend FATHER in GOD, JOHN Lord Arch-Biſhop of Canterbury, Primate of all England, and Metropolitan.

[Page]

[Page]

My Lord,

IT was no Intereſt or Expectation of mine, that induced me to dedicate this Diſcourſe to your Grace. I am not ſo well [Page] conceited of my own performances, as to think it merits to be inſcribed to ſo great a Name, much leſs that I ſhould oblige your Lordſhip, or indeed a far meaner perſon by ſuch inſcription. My principal motive was, that it would give me opportunity of congratulating with the ſober part of this Nation, your advancement to the Archiepiſcopal Dignity; and of acknowledging His Majeſty's Wiſdom in making choice of ſo fit a Perſon to fill that Chair, endued with all Qualifications requiſite for ſo high a Calling; ſo able and skilful a Pilot to govern the Church, and ſo prudent and faithful a Counſellor to ſerve himſelf. But I will not enlarge [Page] in your juſt praiſes, leſt I ſhould incur the unjuſt Cenſure or Suſpicion of Flattery: Give me leave only to add, what I may without injury of Truth, and I think alſo without violation of Modeſty; that your Grace's Election hath the concurrent Approbation and Applauſe of all good men that know you, or have had a true Character of you; which may ſerve to ſtrengthen your Hands in the Management and Adminiſtration of ſo difficult a Province, though you need no ſuch Support, as being ſufficiently involved and armed by your Vertues, and protected by the Almighty Power and Providence. Thoſe that are Good and Wiſe are [Page] pleaſed and ſatisfied, when great Men are preferred to great Places; and think it pity that Perſons of large and publick Spirits ſhould be confined to narrow Spheres of Action, and want field to exerciſe and employ thoſe rich Talents and Abilities wherewith they are endowed, in doing all the Good they are thereby qualified and inclined to do.

My Lord,

I am ſenſible that the Preſent I make you, is neither for Bulk nor Worth ſuitable to your Perſon and Greatneſs; yet I hope you will favourably accept it, being the beſt I have to offer; and my boldneſs [Page] may pretend ſome excuſe from ancient acquaintance, and from my forwardneſs to embrace this opportunity of profeſsing my name among thoſe that honour you, and of publiſhing my ſelf,

My Lord,

Your Graces moſt devoted Servant and humble Orator, John Ray.

THE PREFACE.

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[Page]

VVERE it not cuſtomary and expected by the Reader, this Diſcourſe would need no Preface. All that I ſhall premiſe, ſhall be ſomething by way of Apology or Excuſe.

Firſt, For the two long Digreſſions I have made, the one concerning the general Deluge in the days of Noah, the other concerning the Primitive Chaos and Creation of the World. My firſt Plea is, their Affinity and near Relation to my Subject, The future Diſſolution of the World by fire inviting me to ſay ſomething of the former Deſtruction [Page] of it by Water. And the deſtruction being oppoſite to the formation, I had as good a Pretence to diſcourſe likewiſe concerning that. My ſecond excuſe is, their agreement with my Subject in being alike matters of Ancient Tradition. Five matters of Ancient Tradition I have taken notice of, and four of them, by reaſon of their now-mentioned Relation one to another I have had a fair and inviting occaſion to treat of in this Work. They are 1. That the World was formed out of a Chaos by the Divine Wiſdom and Power. 2. That there was once an univerſal Flood of Waters, in which all Mankind periſhed, excepting ſome few that were ſaved in an Ark or Ship. 3. That the World ſhall one day be diſſolved by Fire. 4. That there is a Heaven and an Hell, a Tartarus and an Elyſium, and both eternal, the one to reward good men, and the other to puniſh wicked. 5. Of which I have [Page] no occaſion to treat, That Bloody Sacrifices are to be offered for the Expiation of Sin. It may be doubted, whether theſe Traditions among the Heathen had their Original from ſome paſſages in Scripture, as that of the Chaos from the ſecond Verſe of the firſt Chapter of Geneſis. And the Earth was Tohu vabohu, which we render without form and void; and that of the Deluge, from the Hiſtory of it in the ſeventh Chapter of the ſame; and the future conflagration from ſeveral paſſages in the Prophets, &c.; or were antecedent to the Scripture: I rather think the latter, becauſe we find them among ſome Nations, which it's likely never had underſtanding of the Scriptures, nor indeed ever heard of them.

Secondly, For Writing ſo much, for which perchance ſome may cenſure me. I am not ignorant, that men as they are mutable, ſo they love change; and affect variety of Authors, as well [Page] as Books. Satiety even of the beſt things is apt to creep upon us. He that writes much, let him write never ſo well, ſhall experience that his laſt Books, though nothing inferiour to his firſt, will not find equal acceptance. But for mine own part, though in general I may be thought to have written too much; yet is it but little that I have written relating to Divinity.

Thirdly, For being too haſty in huddling up and tumbling out Books. Herein I confeſs I cannot acquit my ſelf wholly from blame. I know well, that the longer a Book lies by me, the perfecter it becomes. Something occurs every day in reading or thinking, either to add, or to correct and alter for the better; but ſhould I defer the Edition till the Work were abſolutely perfect, I might wait all my life-time, and leave it to be publiſhed by my Executors. But I ſee that Poſthumous Pieces generally prove inferiour [Page] to thoſe put out by the Authors in their lives. And perchance did the Reader know my Reaſons for this ſpeed, which I think it not fit now to lay open, he would judge them ſufficient to excuſe me. However haſty and precipitate I am in writing, my Books are but ſmall, ſo that if they be worthleſs, the Purchaſe is not great, nor the Expence of Time waſted in the peruſal of them very conſiderable. Yet is not the worth of a Book always anſwerable to its Bulk: But on the contrary [...] is uſually eſteemed [...] for [...]. One [...]hing ſtill remains to advertiſe the Reader of, that is, that upon ſecond thoughts, I do revoke what I have delivered as my Opinion or Suſpicion concerning the Continuance of the Rain at the Time of the Deluge for one hundred and fifty dayes, becauſe it is ſaid the Waters prevailed ſo long [Page] upon the Earth, that is, as I underſtand it, increaſed. I now grant that it laſted but forty natural days; becauſe thoſe words of God to Noah, predicting the Continuance of the Rain. Gen. 7.4. For yet ſeven days and I will cauſe it to rain upon the earth forty days and forty nights, &c. ſeem to limit it to that term. So that we muſt ſeek ſome other reaſon for the prevailing of the Water for one hundred and fifty days; which probably might be the Continuance of the Emotion of the Center of the Earth for ſo long time.

THE CONTENTS.

[Page]

THE Introduction concerning Prophecy.

Chap. 1. The Diviſion of the Words [2 Peter 3.11.] and Doctrine contained in them, viz. I. Teſtimonies concerning the future Diſſolution of the World. 1. Of the Holy Scriptures. 2. Of ancient Chriſtian Writers. 3. Of Heathen Philoſophers and Sages. II. Seven Quotations concerning the Diſſolution propoſed. pag. 1.2, 3

Chap. 2. The Teſtimonies of Scripture concerning the Diſſolution. Dr. Hammond's Expoſitions, referring the moſt of them to the Deſtruction of the City and Temple of Jeruſalem, and the Period of the Jewiſh State and Polity, conſidered, and pleaded for. p. 5, 6, &c. to 22

Chap. 3. Some Teſtimonies of the Ancient Fathers and Doctors of the Church concerning the Diſſolution of the World. p. 22, 23, &c. to 28.

Chap. 4. The Teſtimonies of ſome Heathen Philoſophers and other Writers concerning the Diſſolution, the Epicureans. p. 28. The Stoicks, who held certain Periods of Deluges and Conflagrations. p. 29 to 34. That this Opinion of a future Conflagration was of far greater Antiquity than that Sect proved. p. 34, 35.36. The Antiquity and Ʋniverſality of it argue it to have been derived from Noah and his Sons. p. 37, 38

Chap. 5. The firſt Queſtion concerning the World's Diſſolution, Whether there be any thing in nature, that may probably cauſe or argue a future Diſſolution. Three poſſible means propounded and diſcuſſed. p. 39

[Page] Sect. 1. The firſt is, the poſſibility of the Waters again naturally overflowing and covering the Earth. p. 39.44, 45, &c. to 51

The old Argument for the World's Diſſolution, viz. its daily Conſeneſcency and Decay rejected. p. 40, 41,

From the continual ſtraitening of the Sea; and lowring the Mountains and high Grounds by Floods waſhing away and carrying down Earth; and from the Seas encroaching upon the Shores, ſuch an Overflowing ſhewn to be poſſible, p. 44, 45, &c. to p. 50. An Objection againſt the Diminution and Depreſſion of the Land anſwered, p. 51, 52, &c.

A Digreſſion concerning the general Deluge in the Days of Noah, p. 56, 57, &c. Teſtimonies of Heathen Writers and ancient Coins verifying the Scripture-Hiſtory of the Deluge, p. 56, 57, &c. to 63. That the Ancient Poets and Mythologiſts by Deucalion underſtood Noah, and by Deucalion's Flood the general Deluge, p. 60, 61. That there have been other particular Deluges. p. 63

The Opinion of thoſe who held, that the Deluge was cauſed by a miraculous Tranſmutation of the Element of Air into Water, p. 64, 65. That the Means aſſigned by the Scripture, viz. A continual Rain of forty natural Days; and the emptying the Subterraneous Abyſs may ſuffice, ſo that we need not have recourſe to ſuch an aſſiſtance, p. 66. That all the Vapours ſuſpended in the Air might contribute much towards the Flood, proved, p: 67, 68. Concerning the raiſing up the Waters out of the great Deep, p. 69, 70.

An Occaſional Diſcourſe concerning the Original of Fountains, p. 70, 71, &c. The Subterraneous Circulation, and perpetual motion of the Water to the Author improbable, p. 71. That the Preponderancy of the Earth, and the Water lying upon an heap in the oppoſite Hemiſphere cannot be the Cauſe▪ of the Waters Aſcent in Springs, proved, p 72, 73. That Rains may ſuffice to feed the Springs, and do feed the ordinary ones, proved, p. 74, 75. That the Rain-Water ſinks down and makes its way into the Earth more than ten or twenty, or forty, or an hundred foot, proved by many Arguments and Experiments, p. 76, 77, &c. to p. 82. Mr. Halley's Opinion, that Springs and Rivers owe their Original to Vapours condenſed [Page] on the ſides of the Mountains, propounded and approved as to hot and fervid Regions; but diſallowed as to the more temperate and cold ones, yet the Vapours there not wholly excluded, p. 82, 83, &c. to 91. Obſervations communicated by Dr. Robinſon concerning the Original of Fountains, dropping Trees, &c. p. 92, 93. The Queſtion further diſcuſſed, and proved that Vapours are a partial Cauſe of Springs even in temperate and cold Regions. Addit. 251, 252

Inferences upon the Suppoſition of the Rivers pouring into the Sea half an Ocean of Waters daily, p. 95, 96. The moſt probable Cauſes of the Deluge, viz. The Emotion of the Center of the Earth; or an extraordinary Depreſſion of the Superficies of the Sea, p. 99, 100. The Effects of the Deluge: 1. As. to the Superficial Parts of the Earth, p. 102, 103. 2. Particularly, as to the bringing in of formed Stones, or the Shells and Bones of ſome Sea-fiſhes, diſperſed all over the face of the Earth. p. 104, &c.

A Diſcourſe concerning the Nature and Original of thoſe Bodies: whether they were originally the real Shells and Bones of Fiſhes or Stones caſt in ſuch Molds: or whether they be primitive Productions of Nature in imitation only of ſuch Shells and Bones, not owing their Figure to them. The Arguments on both ſides propoſed and weighed. p. 106, 107, &c. to 132

Sect. 2. The ſecond poſſible Cauſe of the World's Deſtruction in a natural way, the Extinction of the Sun. p 133

Sect. 3. The third poſſible Cauſe of the World's Deſtruction, the Eruption of the Central Fire, p. 135. That the being of ſuch a Fire is no way oppugnant either to Scripture or Reaſon. p. 137, 138, &c.

Sect. 4. The fourth poſſible Cauſe of the World's Deſtruction, the Earths Dryneſs and Inflammability in the Torrid Zone, and the Eruption of the Vulcano's p. 141. That the Inclination of the Ecliptick to the Equator doth not diminiſh, p. 142. That tho there were ſuch a drying and parching of the Earth in the Torrid Zone, it would not probably infer a Conflagration, p. 142, 143, 144. That there hath not yet been, nor in the ordinary Courſe of Nature can be any ſuch drying or parching [Page] of the Earth under the Torrid Zone, p. 44, 45, 46. The poſſibility of the Deſiccation of the Sea by natural Means denied, p. 146, 147. The Fixedneſs and Intranſmutability of Principles ſecures the Ʋniverſe from Diſſolution, Deſtruction of any preſent Species, and Production of any new. p. 148, 149

A Second Digreſſion concerning the Primitive Chaos and Creation of the World. p. 150

What the Ancients underſtood by it, ibid. & 151. That probably God did at firſt create a certain number of Principles or ſimple Bodies, naturally intranſmutable, and mingle them variouſly in the Earth and Water; and likewiſe the ſeminal Principles of Animate Bodies too; giving the Water and Earth power to hatch or bring them forth, p. 152, 170. By what Means the Waters were gathered together into one place, and the dry Land made to appear, p. 153. That ſubterraneous Fires and Flatus's might be ſufficient for ſuch an effect, proved from the Effects of Gunpowder, and the raiſing up of new Mountains, p. 153, 154, 155, &c. A Diſcourſe concerning the Equality of Sea and Land both as to the extent of each; and the height of one to the depth of the other, taken from the Shores, p. 160, 161, &c. A Diſcourſe concerning the Ʋſe of the Mountains, p. 165, 166, to p. 170

Chap. 6. An Anſwer to the Second Queſtion, Whether ſhall this Diſſolution be effected by natural or by extraordinary Means, and what they ſhall be? p. 171, &c.

Chap. 7. The Third Queſtion anſwered, whether ſhall the Diſſolution be gradual and ſucceſſive, or momentaneous and ſudden? p. 174, 175

Chap. 8. The Fourth Queſtion reſolved, Whether ſhall there be any Signs or Forerunners of the Diſſolution of the World? p. 177, 178, 179

Chap. 9. The Fifth Queſtion, At what period of time ſhall the World be Diſſolved, and particularly, whether at the end of ſix thouſand years, p. 181, 182, &c.

Chap. 10. How far ſhall this Diſſolution or Conflagration extend? Whether to the Ethereal Heavens, and all the Hoſt of them, Sun, Moon and Stars; or to the Aereal only? p. 187, 188, &c.

[Page] Chap. 11. Containing an Anſwer to the Seventh Queſtion. Whether ſhall the whole World be conſumed and annihilated or only refined and purified? p. 191, 192. The Reſtitution of the World proved by the Teſtimonies of Scripture and Antiquity, and alſo by Reaſon, p. 192, 193, 194, &c The Arguments for the Abolition, and Annihilation anſwered, p. 198, 199, 200

Chap. 12. The Inference the Apoſtle makes from the precedent Doctrine. Of Rewards, puniſhment, and future State. From p. 203 to the End.

Several Additions and Amendments. From p. 242 to p 259

Several Books Written by Mr. John Ray, Fellow of the Royal Society, and Sold by Samuel Smith, at the Prince's Arms in S. Paul's Church-Yard.

[Page]

CAtalogus Plantarum circa Cantabrigiam naſcentium, Octavo. Cantab. 1660.

Catalogus Plantarum Angliae & Inſularum adjacentium, Oct. Lond. 1670, & 1677.

A Collection of Engliſh and other Proverbs. Cambridge. Octavo, 1672. and 1678.

Obſervations made in a Journey through moſt parts of Europe. Octavo, 1673.

Catalogus Stirpium in exteris Regionibus à nobis Obſervatarum, Londini, Octavo, 1673.

Dictionariolum Trilingue ſecundum locos communes. Londini, Octavo, 1672, 1689.

A Collection of unuſual Engliſh Words, with an Account of preparing our Engliſh Minerals. Lond. Duod. 1674. and 1691.

Franciſci Willoughbeii Ornithologia, cum Figuris: Recognovit, digeſſit, ſupplevit Joannes Raius. Londini, Fol. 1676.

[Page]The ſame Ornithology much Enlarged, in Engliſh. London, 1678.

Methodus Plantarum nova cum Tabulis. Londini, Octavo, 1682.

Franciſci Willughbeii Hiſtoria Piſcium cum Figuris. Recognovit, digeſſit, ſupplevit J. Raius. Oxoniae, Fol. 1686.

Hiſtoria Plantarum Generalis, Vol. 2. Londini, Fol. 1686, 1688.

Faſciculus Stirpium Britannicarum. Londini, Octavo, 1688.

Synopſis Methodica Plantarum Britannicarum cum Virium Epitome. Londini, Octavo, 1690.

The Wiſdom of God manifeſted in the Works of the Creation. London, Oct. 1691.

The ſame much augmented. 1692.

Miſcellaneous Diſcourſes concerning the Diſſolution and Changes of the World, &c. London, Octavo, 1692.

ERRATA.

[Page]

PAge 19. lin. 1. for turned read tumid. lin. 30. inſert a. p. 20. l. 3. After that inſert they. p. 21. l. 3. r. Prophecy. p. 22. l. 8. r. [...]. p. 24. l. 17 r. teſtatur. p. [...]6. l. 18. r. [...]. l. 27. r. [...]. p. 27. l. 7. r. [...]. p. 45. l. 13. r. Silt. p. 46. l. 21. r. Camarg. p. 61. l. 7. r. He. p. 81. l. 3. After the inſert year. p. 62. l. 15. After of inſert that. p. 79. l. 28. de [...]e out of. p. 88. l. 12. After Alps inſert For paſſing over a Mountain on the very Ridge of them p. 98. l. 21. For not r. at. p. 123. l. 18. dele in. p. 129. l. 16. r. lenticular. p. 185▪ l. 19. After be inſert but. p. 197. 16. r. [...].

THE INTRODUCTION.

THERE is implanted in the Nature of Man a great deſire and curioſity of fore knowing future Events, what ſhall befal themſelves, their Relations or Dependents in time to come; the Fates of Kingdoms and Common-wealths, eſpecially the Periodical Mutations, and final cataſtrophe of the World. [Page] Hence in ancient times, Divination was made a Science or Myſtery, and many Nations had their Colleges or Societies of Wiſemen, Magicians, Aſtrologers and Sooth-ſayers; as for example, the Egyptians, Babylonians and Romans. Hence the vulgar are very prone to conſult Diviners and Fortune-tellers.

To gratifie in ſome meaſure this Curioſity; and that his people might not in any privilege be inferiour to the Nations about them, it pleaſed God, beſides the ſtanding Oracle of Ʋrim, not only upon ſpecial occaſions to raiſe up among the Jews extraordinary Prophets, by immediate Miſſion; but alſo to ſettle a conſtant Order and Succeſſion of them, for the maintenance and upholding whereof, there were Colleges and Seminaries inſtituted for the educating and fitting young men for the Prophetick Function. Theſe were the Sons of the Prophets, of whom we find ſo frequent mention in Scripture.

Moreover, it pleaſed God ſo far to condeſcend to the weakneſs of the Jews, that in the infancy of their State, he permitted them to conſult his Prophets concerning ordinary accidents of life, and affairs of ſmall moment: [Page] As we ſee Saul did Samuel about the loſs of his Fathers Aſſes: which it's not likely he would have done, had it not been uſual and cuſtomary ſo to do. In the latter times of that State, we read of no conſulting of Prophets upon ſuch occaſions. At laſt alſo by their own confeſſion, the Spirit of Prophecy was quite taken away, and nothing left them but a Vocal Oracle, which they called Bath col, i. e. the Daughter of a Voice, or the Daughter of Thunder, a Voice out of a Voice. This Dr. Lightfoot thinks to have been a meer Fancy or Impoſture.

In the primitive Churches of Chriſtians planted by the Apoſtles, there was alſo an Order of Prophets, 1 Cor. 12.28. God hath ſet ſome in the Church, firſt Apoſtles, ſecondarily Prophets, &c. This Spirit of Prophecy was an extraordinary and temporary Gift, as were the Gifts of Healing and Speaking with Tongues, continuing not long after the death of the Apoſtles, and Conſignation of the Canon of Scripture. So that now we have no means left us of coming to the knowledge of future Events, but the Prophecies contained in the Writings of the Holy Penmen of Scripture, which we muſt ſearch diligently, conſider attentively, and compare together, if we deſire to underſtand any [Page] thing of what ſhall befal the Chriſtian Church or State in time to come.

This Text which I have made choice of for my Subject, is part of a Prophecy concerning the greateſt of all Events, the Diſſolution of the World.

CHAP. I.

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2 PETER iii. 11.

Seeing then all theſe things ſhall be diſſolved, what manner of perſons ought we to be in all holy converſation and godlineſs?

The Diviſion of the Words and Doctrine contained in them, with the Heads of the following Diſcourſe.

THESE words contain in them two Parts, 1. An Antecedent or Doctrine, All theſe things ſhall be diſſolved. 2. A Conſequent, or Inference thereupon, What manner of perſons ought we to be?

[Page]The Doctrine, here only briefly hinted, or ſummarily propoſed, is laid down more fully in the precedent Verſe; But the day of the Lord will come as a thief in the night, in which the heavens ſhall paſs away with a great noiſe, and the Elements ſhall melt with fervent heat, the Earth alſo, and the works that are therein ſhall be burnt up.

Theſe words are by the generality of Interpreters, Ancient and Modern, underſtood of the final deſtruction or diſſolution of Heaven and Earth: in which ſenſe I ſhall chuſe rather to accept them at preſent, than with the Reverend and Learned Dr. Hammond, and ſome few others, to ſtem the Tide of Expoſitors, and apply them to the deſtruction of Jeruſalem and the Jewiſh Polity. I ſay then,

That this World and all things therein contained, ſhall one day be diſſolved and deſtroyed by Fire.

By Heaven and Earth in this place, the moſt rational Interpreters of Scripture, do underſtand only the whole Compages of this ſublunary World, and all the Creatures that are in it; all that was deſtroyed by the Flood in the days of Noah, and is now ſecured from periſhing ſo again, that I may borrow Dr. Hammond's words, in his Annotations on this place. And again, the word Heavens [Page] (ſaith he) being an Equivocal word, is uſed either for the ſuperior Heavens, whether Empyreal or Ethereal, or for the ſublunary Heavens, the Air (as the word World is either the whole Compages of the ſuperior or inferior, or elſe only of the ſublunary lower World) we may here reſolve, that the [...] and [...], Heaven and Hoſt, or Elements thereof, are literally the ſublunary aereal Heavens, and all that is therein, Clouds and Meteors, &c. Fowls and flying Creatures, and ſo, fit to join with the Earth and Works that are therein.

In proſecution of this Propoſition, and in order to the Proof and Confirmation, and likewiſe the clearing and illuſtration of it, I ſhall, (1.) Give you what I find concerning the diſſolution of the World; 1. In the holy Scripture. 2. In Ancient Chriſtian Writers. 3. In the Heathen Philoſophers and Sages.

(2.) I ſhall endeavour to give ſome anſwer to theſe ſeven Queſtions, which are obvious and uſually made concerning it.

1. Whether there be any thing in Nature, which might prove and demonſtrate; or argue and infer a future Diſſolution of the World?

2. Whether ſhall this Diſſolution be brought about and effected by Natural, or by Extraordinary Means and Inſtruments; and what [Page] thoſe Means and Inſtruments ſhall be?

3. Whether ſhall the Diſſolution be gradual or ſudden?

4. Whether ſhall there be any Signs and Fore-runners of it?

5. At what Period of Time ſhall the World be diſſolved?

6. How far ſhall this Conflagration extend? Whether to the Ethereal Heavens, and all the Hoſt of them, Sun, Moon and Stars, or to the Aereal only?

7. Whether ſhall the Heavens and Earth be wholly diſſipated and deſtroyed, or only refined and purified?

CHAP. II.

[Page]

The Teſtimonies of Scripture concerning the Diſſolution of the World.

1. THen, Let us conſider what we find delivered in the holy Scriptures, concerning the Diſſolution of the World. And firſt of all, This place, which I have made choice of for my Text, is in my opinion the moſt clear and full, as to this particular, in the whole Scripture; and will give light for the Solution of moſt of the propoſed Queſtions. V. 10. The day of the Lord ſhall come as a thief, &c. This anſwers the third Queſtion, Whether the Diſſolution ſhall be gradual or ſudden? Wherein the Heavens ſhall paſs away with a great noiſe, and the Elements ſhall melt with fervent heat, the Earth alſo, and all the works that are therein ſhall be burnt up. And again, V. 12. Wherein the Heavens being on fire ſhall be diſſolved, and the Elements ſhall melt with fervent heat. This anſwers the ſecond Queſtion, What the Means and Inſtruments of this Diſſolution ſhall be? V. 13. Nevertheleſs [Page]we according to his promiſe, look for a new Heaven and a new Earth, wherein dwelleth righteouſneſs. This gives ſome light toward the anſwering of the laſt Queſtion, Whether ſhall the Heavens and the Earth be wholly burnt up and deſtroyed, or only renewed and purified? Theſe Words as clearly as they ſeem to refer to the Diſſolution of the World, yet Dr. Hammond doubts not to be underſtood of the remarkable deſtruction of Jeruſalem and the Jewiſh State, he thus paraphraſing them.

V. 10.

But the day of the Lord will come as a thief in the night, in which the Heavens ſhall paſs away with a great noiſe, and the Elements ſhall melt with fervent heat, and the Earth alſo, and the works that are therein ſhall be burnt up.

But this Judgment of Chriſt, ſo remarkable on the Jews, ſhall now ſhortly come, and that very diſcernably; and the Temple ſhall ſuddenly be deſtroyed, the greater part of it burnt, and the City and People utterly conſumed.

V. 11.

Seeing then all theſe things ſhall be diſſolved, what manner of perſons ought [Page] ye to be in all holy converſation and godlineſs?

Seeing then this deſtruction ſhall thus involve all, and now approacheth ſo near, what an engagement doth this lay upon us to live the moſt pure ſtrict lives that ever men lived?

V. 12.

Looking for and haſtning unto the coming of the day of God, wherein the heavens, being on fire, ſhall be diſſolved, and the Elements ſhall melt with fervent heat.

Looking for the coming of Chriſt, for our deliverance, and by our Chriſtian lives quickning and haſtning God to delay it no longer; that Coming of his, I ſay, which as it ſignifies great mercy to us, ſo it ſignifies very ſharp deſtruction to the whole Jewiſh State.

V. 13.

Nevertheleſs we according to his promiſe, look for new Heavens and a new Earth, wherein dwelleth righteouſneſs.

Inſtead of which we look for a new Chriſtian State, wherein all proviſion is made by Chriſt for righteouſneſs to inhabit, according to the promiſe of Chriſt concerning the purity [Page] that he ſhould plant in the Evangelical State.

How he makes out and confirms this Paraphraſe, ſee in his Annotations upon this place. So confident is he of the Truth of this his Interpretation, that he cenſures the uſual one as a great Miſtake, in his Annotation on v. 10. where he thus writes; What is here thus expreſſed by S. Peter, is ordinarily conceived to belong to the end of the World, and by others applyed to the end of this World, and the beginning of the Millennium, or thouſand years. And ſo, as S. Peter here ſaith, v. 16. many other places in S. Paul's Epiſtles, and in the Goſpel, eſpecially Matth. 24. are miſtaken and wreſted▪ That it doth not belong to either of thoſe but to this fatal day of the Jews, ſufficiently appears by the purport of this whole Epiſtle, which is, to arm them with Conſtancy and Perſeverance till that day come; and particularly, in this Chapter, to confute them who object againſt the Truth of Chriſt's Predictions, and reſolve it ſhould not come at all: Againſt whom he here oppoſes the Certainty, the Speedineſs, and the Terribleneſs of its coming. That which hath given occaſion to thoſe other common Miſtakes, is eſpecially the Hideouſneſs of thoſe Judgments, which fell upon that People of the [Page] Jews, beyond all that ever before are re [...]ated to have fallen upon them, or indeed any other people, which made it neceſſary [...]or the Prophets, which were to deſcribe it [...] and who uſe Tropes and Figures, and not [...]lain Expreſſions, to ſet down their Predicti [...]ns) to expreſs it by theſe high Phraſes, of [...]he paſſing away and diſſolving of Heaven and Earth and Elements, &c. which ſounding very tragically, are miſtaken for the great [...]nd final Diſſolution of the World. So far the Doctor. Two things there are in this Chapter, which ſeem to contradict this In [...]erpretation; Firſt, That the Deſtruction [...]ere ſpoken of, is compared with Noah's [...]lood; and the Heaven and Earth to be diſ [...]olved by this, made parallel, and of equal extent to the World deſtroyed by that. Of this the Doctor was well aware, and therefore grants, that the 7th Verſe, But the Heavens and the Earth which are now, by the [...]me word are kept in ſtore, reſerved unto fire [...]gainſt the day of judgment, and perdition of ungodly men, is to be underſtood of the general and final deſtruction of the World by fire, but the following Verſes to be an Anſwer to the firſt part of the Atheiſts Objection, viz. Where is the promiſe of his coming? To me it ſeems, that all refer to the ſame matter. The ſecond thing which ſeems to contradict the [Page] Doctor's Interpretation, is, the Apoſtles citing for the inſtruction and confirmation of the Believers, and in anſwer to the Atheiſts Objection (Where is the promiſe of his coming? [...] that place of the Pſalmiſt, Pſal. 90.4. Tha [...] one day is with the Lord as a thouſand years and a thouſand years as one day. For th [...] Apoſtle ſeems to ſuppoſe, that the time o [...] Chriſt's coming, might poſſibly be a thouſand years off; and that they were not to thin [...] much, or diſtruſt the promiſe, if it were ſo for though it were predicted as thin [...] ſhortly to come, yet they were to conſide [...] that a thouſand years in God's ſight, is but very ſhort time; ſo that it might be fore tol [...] as ſhortly to come, though it were a thouſand years off. Whereas it might ſeem improper to mention a thouſand years to ſupport them in expectation of an Event th [...] was not twenty years to come.

Another place where mention is made [...] Chriſt's coming to Judgment, and the Diſſ [...] lution of the World, is Matth. 24. to whic [...] may be added as parallel, Mark 13. an [...] Luke 21. In which places you have con [...] derable, 1. The Suddenneſs of Chriſt's coming, v. 27. As the lightning comes out of t [...] Eaſt, and ſhineth even unto the Weſt, ſo ſh [...] the coming of the Son of Man be. 2. The Sig [...] of his coming, v. 29. Immediately after t [...][Page]tribulation of thoſe days, ſhall the Sun be darkned, and the Moon ſhall not give her light, and the Stars ſhall fall from Heaven, and the powers of Heaven ſhall be ſhaken. 3. The manner of his coming, v. 30. And then ſhall appear the Sign of the Son of Man in Heaven: and then ſhall all the Tribes of the Earth mourn, when they ſhall ſee the Son of Man coming in the Clouds of Heaven with power and great glory. And he ſhall ſend his Angels with a great ſound of a Trumpet, and they ſhall gather together his Elect from the four Winds, from one end of Heaven to the other. 4. The Uncertainty of the time of his coming, and this diſſolution as to us, But of that day and hour knoweth no man, no not the Angels in Heaven: and Mark adds, neither the Son, but the Father only.

All this Prophecy Dr. Hammond underſtands of the deſtruction of the City and Temple of Jeruſalem, and whole Nation of the Jews; as may be ſeen in his Paraphraſe and Annotations upon this place. And indeed our Saviour himſelf ſeems to limit it to this, ſaying, v. 24. Verily I ſay unto you, this generation ſhall not paſs away, till all theſe things be fulfilled. For if theſe Prophecies look further than the deſtruction of Jeruſalem, even to Chriſt's coming to Judgment, how could it be true, that that generation [Page] ſhould not paſs away till all thoſe things were fulfilled? Whereas we ſee, that that Generation is long ſince paſſed away, and yet the end is not yet? And indeed Expoſitors that underſtand them of the end of the World, and Chriſt's ſecond coming to Judgment, are hard put to it to anſwer this Objection. S. Chryſoſtom will have this word [...] to be underſtood not of the Generation of men then living, but of the Generation of the faithful, which ſhould not fail till the end of the World. [...] (ſaith he) [...], &c. He denominates a Generation not only from living together in the ſame time, but from having the ſame form and manner of religious Worſhip and Polity; as in that place, This is the generation of them that ſeek thee, that ſeek thy face, O Jacob. Beza underſtands [...] of the preſent Age, and will have it to be of the ſame valor with [...] in Hebrew, and [...] to refer not to all particulars mentioned in this Chapter, but only to thoſe which are ſpoken of the deſtruction of the City and Nation of the Jews; But (ſaith he) if any one urgeth the univerſal Particle, Vertere licebit, Fiant omnia, viz. quae ultimam illam diem praeceſſura dixit. Nam [Page]ab illo tempore coeperunt fieri, & adhuc perſeverant illa ſigna, ſuo demum tempore. Filio hominis venturo.

But on the other ſide, 1. Some paſſages there are in this Chapter, which are hardly applicable to the deſtruction of Jeruſalem, and the Diſſolution of the Jewiſh Commonwealth; as the appearing of the Sign of the Son of man in heaven, and the Tribes ſeeing the Son of man coming in the clouds of heaven, with power and great glory. And his ſending his Angels with a great ſound of a Trumpet. 2. The coming of Chriſt is in like manner deſcribed in places which undoubtedly ſpeak of his coming to Judgment at the end of the World. As in 1 Cor. 15.52. mention is made of the Trumpets ſounding at the time of Chriſt's coming: and 1 Theſſ. 4.16. it is ſaid, The Lord himſelf ſhall deſcend from heaven with the voice of the Archangel, and with the trump of God: and v. 17. We that are alive ſhall be caught up together with them [that are riſen] in the clouds to meet the Lord in the Air. All which places are perfectly parallel, and ſeem manifeſtly to allude to the fore-mentioned words, Matth. 24.30, 31. I am apt to think, that theſe Prophecies may have a double reſpect; one to the City, Temple, and Nation of the Jews; another to the whole World at the great [Page] day of Doom: and that the former is indeed Typical of the latter: and ſo they have a double completion; the firſt in the deſtruction of Jeruſalem and the Jewiſh Polity: In reference to which, it is truly ſaid, This generation ſhall not paſs away till all theſe things be fulfilled. The ſecond in the final Diſſolution of the World, which is yet to come.

But to proceed, Another place which is uſually underſtood of the Diſſolution of the World by fire, is 2 Theſſ. 1.7, 8. When the Lord Jeſus ſhall be revealed from heave [...] with his mighty Angels in flaming fire, &c▪ Other parallel places may be ſeen, Rev. 6▪ 12, 13, 14. Rev. 10.6. Rev. 21.1. And [...] ſaw a new Heaven and a new Earth, for the firſt Heaven and the firſt Earth were paſſe [...] away, and there was no more Sea, Heb. 12▪ 26, 27. Theſe places ſpeak more directly of the Diſſolution of the World, and th [...] coming of Chriſt to Judgment. Others ther [...] are that ſpeak only concerning the time o [...] it, 1 Pet. 4.7. But the end of all things is a [...] hand. James 5.9. Behold the Judge ſtandet [...] before the door. 1 John 2.18. Little children it is the laſt time; or as ſome tranſlat [...] it, the laſt hour, [...]. Heb. 10.37▪ Yet a little while, and he that ſhall come, wil [...] come, and will not tarry. [...] [Page] Luke 18.17. I tell you he will avenge them ſpeedily. All theſe places the fore-mentioned Dr. Hammond ſtill applies to that famous Period of the deſtruction of the City, Temple and Polity of the Jews: and in concluſion hath left us but one place in the New Teſtament, to prove the general Conflagration of the World, viz. 2 Pet. 7.7.

Now becauſe ſome have been offended at theſe Interpretations of his; others have ſpoken very flightingly of them: I ſhall briefly ſum up what hath been alleged in defence of them, by this great man.

1. That the Prophets uſe to ſet down their Predictions in Tropes and Figures, and not in plain expreſſions, (their Style being Poetical). And therefore in deſcribing thoſe hideous Judgments which fell upon that people of the Jews, beyond all that ever before fell upon them, or indeed any other people, they found it neceſſary to employ thoſe High and Tragical Phraſes of the paſſing away and diſſolving Heaven, and Earth, and Elements. And that this was the manner of the Prophets, may be proved; becauſe we find the deſtruction of other places deſcribed in as High Strains, as Lofty and Tragical Expreſſions as this of Jeruſalem. For example, that of Idumaea, Eſay 34.9. The ſtreams thereof ſhall be turned into pitch, and [Page]the duſt thereof into brimſtone, and the land thereof ſhall become burning pitch. It ſhall not be quenched night nor day, the ſmoke thereof ſhall go up for ever. And in the 4th Verſe he ſeems but to Preface to this Deſtruction in theſe words, And all the hoſt of Heaven ſhall be diſſolved, and the Heavens ſhall be rolled together as a ſcroll: and all their hoſts ſhall fall down as the leaf falleth off from the Vine, and as a falling Fig from the Fig tree; For my Sword ſhall be bathed in Heaven: Behold it ſhall come down upon Idumaea. And in the Burden of Babylon. Chap. 13.8, 9. we have theſe words, Behold the day of the Lord Cometh, cruel both with wrath and fierce anger to lay the Land deſolate: For the Stars of Heaven and the conſtellations thereof ſhall not give their light: The Sun ſhall be darkened in his going forth, and the Moon ſhall not cauſe her light to ſhine.

2. All the Predictions in that famous place, Matth. 24. to which all other places in the New Teſtament relating to this matter are parallel, are by our Saviour himſelf reſtrained to the deſtruction of Jeruſalem, and the full completion of them limited to the duration of that Age: Verſe 34. Verily I ſay unto you, This generation ſhall not paſs till all theſe things be fulfilled. What reaſon then can we have to extend them further;

[Page]3. In moſt of the places where this coming of Chriſt is mentioned, it is ſpoken of as near, and at hand; as in the places laſt cited. Now, (ſaith the Learned Doctor) in his Note upon Luke 18.7. I tell you he will avenge them ſpeedily: All which if (when it is ſaid to approach and to be at the door) it belonged to the Day of Judgment (now after ſo many hundred years not yet come) what a [...] were this? what a delaying of his coming? and conſequently, what an Objection againſt the truth of the Chriſtian Religion? As Mahomet having promiſed after his death he would preſently return to life, and having not performed his Promiſe in a thouſand years is by us juſtly condemned as an Impoſtor.

3. That this place of S. Peter, out of which I have taken my Text, doth not belong to the end of the World ſufficiently appears (ſaith he) by the purport of this whole Epiſtle, which is to arm them with conſtancy and perſeverance till that Day come, and particularly in this Chapter to confute them who object againſt the truth of Chriſts Predictions, and reſolve it ſhould not come at all; againſt whom he here oppoſes the certainty, the ſpeedineſs, and the teribleneſs of its Coming. And for that other famous Place, 2 Theſſal. 1.8, 9. that [Page] it belongs to the ſame Period; ſee how he makes out in his Annotations.

I ſhall now ſuperadd ſome places out of the Old Teſtament, which ſeem to ſpeak of the Diſſolution of the World, Job 14.12. Man lieth down and riſeth not till the Heavens be no more. Pſalm 102.5, 6. quoted Heb. 1.10, 11. Of old haſt thou laid the foundations of the Earth, and the Heavens are the works of thy hands. They ſhall periſh but thou remaineſt; and they all ſhall wax old as doth a garment, and as a veſture ſhalt thou change them, and they ſhall be changed. Eſay 34.4. And all the hoſt of Heaven ſhall be diſſolved, and the Heavens ſhall be rolled together as a ſcroll, and all their hoſt ſhall fall down as a leaf falleth from the Vine, &c. Eſay 51.6. The Heavens ſhall vaniſh away like ſmoke, and the Earth ſhall wax old like a garment. Joel 2.31. The Sun ſhall be turned into darkneſs, and the Moon into blood, before that great and terrible day of the Lord comes. Malachi 4.1. Behold the day cometh that ſhall burn like an Oven, &c. Deut 32, 22. For a fire is kindled in my anger, and ſhall burn to the loweſt Hell, and ſhall conſume the Earth with her encreaſe, and ſet on fire the foundations of the Mountains. I muſt confeſs that the Prophetick Books are full of figurative Expreſſions, being written in [Page] a Poetick Style, and according to the ſtrain of the Oriental Rhetorick, which is much different from the Euporean, affecting lofty and turned Metaphors and exceſſive Hyperbola's and Aggravations, which would either ſound harſh to our Ears, or import a great deal more to us than they did to them. This is obvious to any one that reads their Books; and may clearly be demonſtrated from the Titles that their Kings aſſumed to themſelves as well Anciently as lately, viz. Sons of the Sun, Brethren of the Sun and Moon, Partners of the Stars, Lions Crowned in the Throne of the World, Endued with the ſtrength of the whole Heaven, and Virtue of the Firmament. Now we cannot poſſibly imagine them ſo vain as to think themſelves literally to be ſuch: no ſure, all they meant by theſe Expreſſions was that they were great, and honourable, and powerful. Now the Prophetick Books of the Old Teſtament being written in a Style ſomewhat conformable to the Oratory of thoſe Countreys, are not (I humbly conceive) in every tittle to be ſo exactly ſcanned and literally expounded, but ſo to be interpreted as a Jew or an Aſiatick would then have underſtood them. And this I rather think, becauſe there be divers paſſages in the Prophets, which cannot be verified in [Page] ſtrict literal ſenſe; As in the place before quoted, Eſay 34.9. It is ſaid of the ſtreams of Idumaea that ſhould be turned into Pitch, and the duſt thereof into Brimſtone; and the Land thereof ſhould become burning Pitch; and ſhould not be quenched night nor day, but the ſmoke thereof ſhould go up for ever. And of the City of Tyre it is ſaid Ezek. 26.14. It ſhall be built no more. And verſe 19. When I ſhall make thee a deſolate City like the Cities that are not inhabited, when I ſhall bring up the Deep upon thee, and great waters ſhall cover thee. And verſe 21. which is thrice repeated, I will make thee a terror, and thou ſhalt be no more: though thou be ſought for, thou ſhalt never be found again, ſaith the Lord God. And yet we ſee that the City of Tyre, though it was indeed wholly diſpeopled at that time, the Inhabitants transferring themſelves into Africa, when it was beſieged by Nebuchadnezzar; yet was it afterward peopled again, and continues a City inhabited to this day. And of Babylon, it is ſaid that there ſhould none remain in it, neither man nor beaſt, but that it ſhould be deſolate for ever. Jer. 51.62. Eſay 13.20. and of the Land of Babylon, Verſe 29. that it ſhould be a deſolation without an Inhabitant. And though indeed this Propheſy was I think as to [Page] the City at laſt verified in the Letter; yet did Babylon long continue a great City after this Paraphraſe: And the Land of Babylon is now inhabited, there being at this day a great City not far from the place where Babylon ſtood. So that theſe places import no more, then that there ſhould be a very great Deſtruction and Devaſtation of thoſe Cities and Countries. As for thoſe places in the Old and New Teſtament, wherein mention is made of the laſt Days and the laſt Times, it is clear that they are to be underſtood of the Age of the Meſſiah, all the time from the Exibition of the Meſſiah to the end of the World, Eſay 2.1▪ And it ſhall come to paſs in the laſt days, that the Mountain of the Lords houſe ſhall be eſtabliſhed in the top of the Mountains, and ſhall be exalted above the Hills, and all Nations ſhall flow to it; which very words we have repeated Michah 4.1. So that Propheſie of Joel 2.28. quoted Acts 2.17. And it ſhall come to paſs in the laſt days ſaith God, I will pour out of my Spirit upon all fleſh, &c. is to be underſtood. Hence the laſt Days have among the Jews proverbially ſignified the days of the Meſſiah, as Doctor Hammon in his Annotations upon this place tells us; who alſo Notes, that in that place of Joel, the laſt days do literally ſignifie [Page] the laſt days of the Jews, immediately preceding their deſtruction, called there the Great and terrible Day of the Lord. So Heb. 1.2. by [...], in theſe laſt days is meant the days of the Meſſias. So 1 Pe [...] 1.20. 2 Pet. 3.3. 1 Tim. 4.1. 2 Tim. 3.1▪ mention is made of the laſt days in this ſenſe In like manner the end of the World, [...], Heb. 9.26. But now onc [...] in the end of the World hath he appeared t [...] put away ſin by the Sacrifice of himſelf. An [...] [...] the Ends of the World, i [...] 1 Cor. 10.11. Ʋpon whom the ends of th [...] World are come, ſignifie the Age of the Meſſias, though indeed the former ſeems mor [...] peculiarly to denote the ſhutting up of th [...] Jewiſh Age or Oeconomy.

CHAP. III.

The Teſtimonies of the Ancient Fathers and Doctors of the Church, concerning the Diſſolution of the World.

2. I Proceed now to what the Ancient Fathers of the Church and Chriſtian Writers have delivered concerning the Diſſolution of the World.

[Page]That there ſhall be a Diſſolution of this World, and that it ſhall be by Fire, is ſo certain and clear among them, that it would be ſuperfluous to cite Particulars to prove [...]t: nay, ſo general and unanimous is the conſent of all Chriſtians in this Point, that, as Origen obſerves in his third [...], and the learned Doctor Hakewill after him, whereas there can hardly be named any Article of our Faith, which ſome Hereticks have not preſumed to I [...]pugne or call in Queſtion, yet not any to be met with who queſtions this; but herein all agree, being compelled (ſaith Origen) by the Authority of the Scriptures. As for the time of this Diſſolution the Ancient Chriſtians held it to be at hand, as might eaſily be proved by many Teſtimonies, were it not granted on all [...]ands. And here it may be worth the obſerving, that the longer the World ſtood, the further off generally have Chriſtians ſet the day of Judgment, and end of it. Many of the Ancients did conceive, that the Diſſolution ſhould be at the end of ſix thouſand years. As for Example, Juſtin Martyr in Quoeſt. & Reſp. ad Orthodoxos, if he be the Author of that Piece, where this Queſtion (When the end of the World ſhould be?) being put, the Anſwer is, [...], &c. We may rationally[Page]conjecture and conclude from many Scripture Expreſſions, that they are in the right who ſay, that the World will laſt ſix thouſan [...] years. For in one place it ſaith, in theſe laſ [...] days, and in another, Upon whom the ends of the World are come, and in a third, Whe [...] the fulneſs of time was come. Now it i [...] evident that theſe things were ſpoken in th [...] ſixth Millenary.

Irenoeus adv. haereſ. lib. 5. cap. ult. Wh [...] gathers ſo much from t [...] Similitude of th [...] ſix days Creation, after which ſix days wa [...] the Sabbath, that is, the day of Reſt; H [...] autem (ſaith he) eſt & praeteritorum narr [...] tio, & futurorum prophetia. Dies enim [...] nus mille annos ſignificabat, ſicut Scriptura, teſtantur; 2 Pet. 3. Mille anni ante Dominum ſic [...] Dies unus: ergo ſicut conſummatus fuit mundus in ſui creatione intra ſex dierum ſpatium, & poſtea quies; ſic in ſui fine conſummabitur intra ſpatium ſex millium annorum, deinde vera & perpetua quies ſubſequetur [...] This is both a Narration or Hiſtory of what is paſt, and a Propheſie of things to come For one day ſignified a thouſand years, as the Scriptures teſtifie, A thouſand years in the ſight of God are but as one day. Therefore as the World at the firſt Creation was conſummated in the ſpace of ſix days, and afterwards followed the Sabbath or [Page] Reſt; ſo in the end its duration ſhall be con [...]ummated within the ſpace of ſix thouſand [...]ears; and then ſhall follow the true and [...]erpetual Reſt.

To theſe I might add Lactantius, in his Se [...]enth Book of Inſtitut. Cap. 14. who uſeth he ſame Argumentation with Irenoeus, Ergo uoniam ſex diebus cuncta Dei opera perfecta [...]unt: per ſecula ſex, id eſt, ſex annorum mil [...]ia manere in hoc ſtatu mundum neceſſe eſt. Dies enim magnus Dei mille annorum circulo erminatur, ſicut indicat Propheta, qui dicit, Ante oculos tuos, Domine, mille anni tanuam dies unus, &c. S. Auguſtine, l. 20. De Civitate Dei. S. Hieronymus Comment. in Mich. cap. 4. Moſt clear and full to this pur [...]oſe is Euſtath. in his Comment. in Hexaë [...]eron [...], &c. We reckon (ſaith he) that the Creation ſhall [...]ontinue till the end of the ſixth Chiliad, be [...]auſe God alſo conſummated the Ʋniverſe in ſix days; and I ſuppoſe that the Deity [...]oth account days of a thouſand years long; For that it is ſaid, A thouſand years are in [...]he ſight of the Lord as one day. Howbeit [...]he moſt of them did not propoſe this Opinion as an undoubted Truth, but only as a Modeſt Conjecture. And S. Auſtine is very angry with them, who would peremptorily conclude from ſo ſlight an Argumentation.

[Page]This Conceit is already confuted, an [...] the World hath long outlaſted this ter [...] according to their Computation who followed the Septuagint or Greek account, and rec [...] ned that Phaleg lived about the three tho [...] ſandth year of the World, and had his Na [...] from his living in the diviſion of Time, the [...] being to come after him three thouſa [...] years, that is, juſt ſo many as were paſt b [...] fore him.

As concerning the future Condition of t [...] World after the Conflagration, I find it t [...] general and received Opinion of the Ancie [...] Chriſtians, that this World ſhall not be a [...] nihilated or deſtroyed, but only renewe [...] and purified. So Euſebius, [...]. The World ſhall not be wholly [...] ſtroyed, but renewed. Divers paſſages I mig [...] produce out of him to the ſame purpoſe Cyril of Jeruſalem Catech. 15. [...]. He folds up the Heaven not that he might deſtroy them, but th [...] he might rear them up again more beaut [...] ful. Again, Cyril upon this place, [...], &c. So that this Renovation i [...] reſpect of the Creation ſhall be ſuch a kin [...] of thing as the Reſurrection in reference t [...] [Page] Mans Body. Oecumenius upon this place, He ſaith, new Heavens and a new Earth, [...], yet not different in matter; And again, [...]. They ſhall not be deſtroyed or annihilated, but only renewed and purified. And upon Revel. 21.2. [...]. This he ſaith, not denoting the Non-exiſtence of the Creation, but the Renewing. In this manner he expounds Pſalm 102.5, 6. and proceeding, ſaith, We may here take notice, that the Apoſtle doth not uſe the word [...], as if the Heaven and Earth were annihilated and brought to nothing, but [...], they paſſed away or removed, or changed State. Saint Hierome upon the Pſalms, Pſalm 102. ſaith, Ex quo oſtenditur perditionem coelorum non interitum ſonare, ſed mutationem in melius. From which words [as a Veſture ſhalt thou change them] may be ſhewn and made out, that the Diſſolution of the Heavens doth not ſignifie their utter deſtruction or annihilation, but only their change into a better State. I might add abundance more Teſtimonies, but theſe I think may ſuffice.

CHAP. IV.

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The Opinions of the Ancient Heathen Philoſophers, and other Writers concerning the Diſſolution.

3. IT follows now than I give you an account, what the Ancient Philoſopher and Sages among the Heathen thought an [...] delivered concerning this Point. Two o [...] the four principal Sects of Philoſophers hel [...] a future Diſſolution of the World, viz. Th [...] Epicureans and Stoicks.

As for the Epicureans, they held that a [...] the World was at firſt compoſed by th [...] fortuitous concourſe of Atomes, ſo it ſhould at laſt fall in pieces again by their fortuitou [...] Separation, as Lucretius hath it, lib. 5.

Principio maria ac terras coelúmque tuere,

Horum naturam triplicem, tria corpora Memmi,

Tres ſpecies tam diſſimiles, tria talia texta

Ʋna dies dabit exitio, multóſ (que) per annos

Suſtentata ruet moles & machina mundi.

But now to prove all this: firſt caſt an Eye

And look on all below, on all on high,

The ſolid Earth, the Seas, and arched Sky

[Page] One fatal Hour muſt ruine all,

This glorious Frame, that ſtood ſo long, muſt fall.

This Opinion of theirs is conſonant enough to their wild Principles ſave only in that point of its ſuddenneſs, Ʋna dies dabit exitio, &c. one day ſhall deſtroy or make an end of it.

The Stoicks were alſo of Opinion that the World muſt be diſſolved, as we may learn from the Seventh Book of Laertius in the Life of Zeno. [...], &c. They hold that the World is corruptible for theſe Reaſons, 1. Becauſe it was generated and had a beginning. 2. Becauſe That is corruptible in the whole, whoſe parts are corruptible: But the parts of the World are corruptible, being daily tranſmuted one into another. 3. That which is capable of Mutation from better to worſe is corruptible. But ſuch is the World; ſometimes being afflicted with long Heats and Droughts, [...]ometimes with continued Showers and In [...]ndations. To thoſe we may add 4. according to ſome of their Opinions, Becauſe the Sun and Stars being fed with Vapours exhaled from the Earth, all the moiſture will at length be drawn out, and the World [...]ly on fire. They were afraid Minut. Felix. nè humore [Page]omni conſumpto totus mundus igneſceret. This Diſſolution of the World they held ſhould be by Water and by Fire alternately at certain periods, but eſpecially by Fire, which they call [...]. Philo, [...] The Stoicks ſay that the cauſe of the deſtruction of the World is the irreſiſtible force of Fire that is in things, which in lon [...] periods of time conſumes and diſſolves al [...] things into itſelf. Euſeb. Praep. lib. 19 [...]. The mo [...] ancient of that Sect held, That at certain v [...] Periods of time all things were rarified int [...] Air, being reſolved into an Ethereal Fire This [...] of the Stoicks we find mentioned by many, both Chriſtian and He [...] then Writers, as beſides the fore-quoted, M [...] nutius Felix, Juſtine Martyr, Clemens Alexandrinus in 5 Strom. Plutarch; Seneca an [...] others. The time of this Conflagration Seneca determins not, but ſaith only, it ſhal [...] be when God pleaſes. 3 Quaeſt. nat. cap [...] 20.8. Cùm Deo viſum, vetera finire, ordi [...] meliora; When it ſhall ſeem good to God [...] put an end to old things, and to begin better [Page] Some there be who tell us of the Annus Platonicus or magnus, by which they underſtand ſuch a period of time, as in which all the heavenly Bodies ſhall be reſtored to the ſame Site and diſtance they were once in, in reſpect of one another: As ſuppoſing that all the Seven Planets were at the moment of Creation in the firſt degree of Aries, till they come all to be in the ſame degree again, all that ſpace of time is called the Great Year, Annus magnus: In this Year they tell us that the height of Summer is the Conflagration, and the depth of Winter the Inundation; and ſome Aſtrologers have been ſo vain as to aſſign the time both of the Inundation and Conflagration, Seneca 3. Quaeſt. Nat. cap. 20. Beroſus, qui Belum interpretatus eſt, dicit, curſu iſta ſyderum fieri, & adeò quidem affirmat, ut conflagrationi atque diluvio tempus aſſignat. Arſura enim terrena contendit, quando omnia ſydera in Cancro convenerint: inundationem futuram, quando eadem ſyderum turba in Capricorno convenerit. Beroſus, who interpreted Belus, ſaith, that thoſe things come to paſs according to the courſe of the Stars: and he ſo confidently affirms it, that he aſſigns the time both for the Conflagration and Inundation. For that all Earthly Bodies will be burnt up, when all the Stars ſhall meet in Cancer; and the Inundation[Page]will fall out, when the ſame ſhall be in conjunction in Capricorn. Concerning the manner of this Conflagration, they held it ſhould be ſudden. Senec. Natura ſubitò ad ruinam, & toto impetu ruit; licet ad originem parcè utatur viribus, diſpenſétque ſe incrementis fallacibus. Momento fit cinis, diu ſylva, &c. Nature doth ſuddenly and with all its force ruſh on to Ruin, though to the riſe and formation of things it uſeth its ſtrength ſparingly, diſpenſing its influence and cauſing them to grow by inſenſible degrees; a Wood is long in growing up, but reduced to aſhes almoſt in a moment. And ſome of them were ſo abſurd as to think, that the Stars ſhould juſtle and be daſhed one againſt another; Senec. lib. de conſolatione ad Marciam: Cùm tempus advenerit: quo ſe mundus revocaturus extinguat, viribus iſta ſe ſuis caedent; & ſydera ſyderibus incurrent; & omni flagrante materia, uno igne, quicquid nunc ex diſpoſito lucet ardebit. Here by the way we may with Doctor More [Souls Immortality, lib. 3. cap. 18.] take notice how Courſly, not to ſay, Ridiculouſly, the Stoicks Philoſophize,

when they are turned out of their Roadway of Moral Sentences, and pretend to give an account of the Nature of Things. For what Errours can be more groſs than they entertain of God, of the Soul, and o [...] [Page] the Stars; they making the two former Corporeal Subſtances, and feeding the latter with the vapours of the Earth, affirming that the Sun ſups up the Water of the great Ocean to quench his Thirſt, but that the Moon drinks off the leſſer Rivers and Brooks, which is as true as that the Aſſe drank up the Moon. Such Conceits are more fit for Anacreon in a drunken Fit to ſtumble upon, who to invite his Companions to Tiple, compoſed that Catch,

[...],

[...].

then to be either found out or owned by a ſerious Philoſopher. And yet Seneca mightily triumphs in this Notion of foddering the Stars with the thick Fogs of the Earth, and declares his Opinion with no mean Strains of Eloquence, &c.

As for the extent of this Conflagration, they Held that not only the Heavens ſhould be burnt, but that the Gods themſelves ſhould not eſcape Scot-free. So Seneca, Reſoluto mundo, & Diis in unum conſuſis. And again, Atque omnes pariter Deos Perdet nox aliqua & Chaos. Is not this wiſe Philoſophy? If their Morality were no better than their Phyſicks, their Wiſe man they boaſt of might [Page] be ſo denominated [...], as they of Gotham.

But let us look a little further, and we ſhall find that the Stoicks were not the firſt Authors of this Opinion of the Conflagration; but that it was of far greater Antiquity than that Sect. Others of the more ancient Philoſophers having entertained it, viz. Empedocles, as Clemens Alexandrinus teſtifies in his 5 Strom. [...]. 2. Heraclitus, as the ſame Clemens ſhews at large out of him in the ſame place. [...], amp;c. And Laertius in the Life of Heraclitus, He taught [...]. That there is but one World, and that it was generated out of Fire, and again burnt up or turned into Fire at certain periods alternately throughout all Ages. I might add to theſe the Ancient Greek Poets, Sophocles and Diphilus, as we find them quoted by Juſtine Martyr and Clemens Alexandrinus. Neither yet were theſe the firſt Inventers and Broachers of this Opinion, but they recieved it by Tradition from their Forefathers, and look'd upon it as an Oracle and Decree of Fate. Ovid ſpeaks of it as ſuch in the firſt of his Metamorphoſis;

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Eſſe quoque in fatis reminiſcitur, affore tempus,

Quo mare, quo tellus, correptáque regia coeli

Ardeat, & mundi moles operoſa laboret.

—Beſides by Doom

Of certain Fate, he knew the time ſhould come,

When Sea, Earth, raviſht Heaven, the curious Frame

Of this Worlds Maſs ſhould ſhrink in purging Flame.

And Lucan. Lib. 7.

Hos Caeſar, populos ſi nunc non uſſerit ignis,

Ʋret cum terris, uret cum gurgite ponti:

Communis mundo ſupereſt rogus oſſibus Aſtra

Miſturus.—

If now theſe Bodies want their Fire and Urn,

At laſt with the whole Globe they'll ſurely burn;

The World expects one general Fire: and Thou

Muſt go where theſe poor Souls are wandring now.

Now through ſome are of an Opinion that by Fata here are to be underſtood the Sibylline [Page]Oracles, and to that purpoſe do alledge ſome Verſes out of thoſe extant under that Title, as Lactantius in his Book De ira Dei, cap. 23.

[...],

[...]

[...].

And in another place there is mention made of a River of Fire that ſhall deſcend from Heaven, and burn up both Earth and Sea.

Tunc ardens fluvius caelo manabit ab alto

Igneus, at (que) locos conſumet funditus omnes,

Terrám (que), Oceanúm (que) ingentem, & caerul [...] ponti,

Stagná (que), tum fluvios, fontes, Ditém (que) ſeverum,

Coeleſtémque polum, coeli quoque lumina i [...] unum

Fluxa ruent, formâ deletâ prorſus eorum,

Aſtra cadent, etenim de caelo cuncta revulſ [...]

From Heaven then ſhall flaming River flow,

And quite diſorder all things here below;

The Whole ſhall melt into one ſingle Maſs

All forms deſtroy'd, into old Chaos paſs.

[Page]Yet becauſe the Verſes now extant under the Name of Sibylline Oracles are all ſuſpected to be falſe and pſeudepigrapha; and many of them may be demonſtrated to be of no greater Antiquity than the Emperor Antoninus Pius his Reign: and becauſe it cannot be proved, that there was any ſuch thing in the Ancient genuine Sibylline Oracles; I rather think, (as I ſaid before) that it was a Doctrine of Ancient Tradition, handed down from the firſt Fathers and Patriarchs of the World. Joſephus in his Antiquities runs it up as high as Adam; from whom Seth his Son received it; his Father, ſaith he, fore telling him. [...]. That there ſhould be a Deſtruction of the Univerſe, once by the violence of Fire, and again by the force and abundance of Water; in conſequence whereof he erected two Pillars, one of Brick, which might endure the Fire, and another of Stone, which would reſiſt the Water; and upon them engraved his Aſtronomical Obſervations, that ſo they might remain to Poſterity: And one of theſe Pillars he ſaith, continued in Syria until his days. Whether this Relation be true or not, it may thence be collected, that this was an Univerſal Opinion, received by Tradition, both among Jews and Gentiles, [Page] That the World ſhould one day be conſumed by Fire. It may be proved by good Authority, that the Ancient Gaules, Chaldaeans and Indians had this Tradition among them which they could not receive from the Greek Philoſophers or Poets, with whom they had no entercourſe; but it muſt in al [...] probability be derived down to both from the ſame Fountain and Original; that is from the firſt Reſtorers of Mankind, Noa [...] and his Sons.

I now proceed to the Third Particular propoſed in the beginning; that is, to give anſwer to the ſeveral Queſtions concerning the Diſſolution of the World.

CHAP. V.

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[...]he firſt Queſtion concerning the World's Diſſolution, Whether there be any thing in Nature that may probably cauſe or argue a future Diſſolution? Three probable Means propounded and diſcuſſed.

SECT. I.

[...]he Waters again naturally overflowing and covering the Earth.

THE Firſt Queſtion is, Whether there be any thing in Nature, which may [...]ove and demonſtrate, or probably argue [...]nd infer a future Diſſolution? To which I [...]ſwer, That I think, there is nothing in [...]ature which doth neceſſarily demonſtrate future Diſſolution: but that Poſition of the [...]eripatetick Schools may, for ought I know, [...]e true Philoſophy, Poſito ordinario Dei con [...]rſu mundus poſſet durare in aeternum. Sup [...]ſing the ordinary concourſe of God [with [...]econd Cauſes] the World might endure for [...]ver. But though a future Diſſolution by [Page] Natural Cauſes, be not demonſtrable; y [...] ſome poſſible, if not probable, Accidents the [...] are, which, if they ſhould happen, might i [...] fer ſuch a Diſſolution. Thoſe are Four, T [...] Poſſibility of

1. The Waters again overflowing and [...] vering the Earth.

2. The Extinction of the Sun.

3. The Eruption of the Central Fire [...] cloſed in the Earth.

4. The Dryneſs and Inflammability of t [...] Earth under the Torrid Zone, and the Er [...] tion of all the Vulcano's at once.

But before I treat of theſe, it will not amiſs, a little to conſider the old Argum [...] for the Worlds Diſſolution, and that is, daily Conſeneſcence and Decay: which, if can be proved, will in proceſs of time, [...] ceſſarily infer a Diſſolution. For as the [...] poſtle ſaith in another caſe, That which [...] cayeth and waxeth old is ready to va [...] away, Heb. 8.13. That which continua [...] waſtes, will at laſt be quite conſume [...] that which daily grows weaker and weak [...] will in time loſe all its force. So the A [...] and Stature and Strength of Man, and [...] other Animals, every Generation decreaſi [...] they will in the end come to nothing. A [...] that all theſe, and all other things do ſ [...] ceſſively diminiſh and decay in all Nature [Page] Perfections and Qualities, as well as Moral, [...]th been the received Opinion, not only of [...]e Vulgar, but even of Philoſophers [...]emſelves from Antiquity down to our [...]es Plin. Nat. Hiſt. lib. 7. c. 16. In ple [...]m autem cuncto mortalium generi minorem [...]dies menſuram ſtaturae propemodum obſerva [...]r: raroſque patribus proceriores conſumente [...]ertatem ſeminum exuſtione; in cujus vices [...]nc vergat aevum.

Terra malos homines nunc educat atque pu ſillos. Juvenal. Sat.

[...]nd Gellius Noct. Att. lib. 3. c. 10. Et [...]nc quaſi jam mundo ſeneſcente rerum atque [...]ominum decrementa ſunt. I might accumu [...]te places out of the Ancients and Moderns [...] this purpoſe, but that hath been already [...]one by others.

But this Opinion, how general ſoever it [...]as formerly, was inconſiderately and with [...]ut ſufficient ground, taken up at firſt; and [...]fterwards without due examination embra [...]ed and followed; as appears by Dr. Hake [...]il's Apology, wherein it is ſo fundamen [...]ally confuted; that it hath ſince been re [...]ected by all conſiderate Perſons. For that Author hath at large demonſtrated, that nei [...]her the pretended decay of the Heavenly [Page] Bodies in regard of Motion, Light, Heat [...] Influence: or of any of the Elements: n [...] ther the pretended decay of Animals, a [...] particularly and eſpecially of Mankind, i [...] regard of Age and Duration, of Streng [...] and Stature, of Arts and Wits, of Manne [...] and Converſation, do neceſſarily infer a [...] decay in the World, or any tendency to Diſſolution. The only Objection agai [...] this Opinion, is the Longaevity of the An [...] diluvian Patriarchs, and of ſome alſo (I me [...] the firſt) of the Poſtdiluvian. For immed [...] ately after the Flood the Age of Man d [...] gradually decreaſe every Generation in gre [...] proportions; ſo that had it continued ſo to [...] at that rate, the Life of Man had ſoon ca [...] to nothing. Why it ſhould at laſt ſettle [...] Threeſcore and Ten Years, as a mean Ter [...] and there continue ſo many Ages, witho [...] any further Change and Diminution, is, confeſs, a Myſtery too hard for me to revea [...] However, there muſt be a great and extr [...] ordinary Change at the time of the Floo [...] either in the Temperature of the Air, [...] Quality of the Food, or in the Temper an [...] Conſtitution of the Body of Man, which i [...] duced this decrement of Age. That th [...] Temper and Conſtitution of the Bodies [...] the Antediluvians was more firm and d [...] rable than that of their Poſterity after th [...] [Page] Flood; and that this Change of the Term of Life was not wholly to be attributed to Miracle, may both be demonſtrated from the gradual decreaſe of the Age of the Poſtdiluvians. For had it been miraculous, why ſhould not the Age of the very firſt Generation after the Flood have been reduced to that Term? And what account can we give of their holding out for ſome Generations againſt the inconveniencies of the Air, or deteriority of Diet, but the ſtrength and firmneſs of their Conſtitutions? which yet was originally owing to the Temperature of the Air, or Quality of their Diet, or both; ſeeing a Change in theſe (for there was no other viſible Cauſe) did by degrees prevail againſt, and impair it. What influence the lying ſo long of the Water upon the Earth might have upon the Air and Earth, in changing them for the worſe, and rendring them more unfit for the maintenance and continuation of Humane Life, I will not now diſpute. But whatever might be the Cauſe of the Longaevity of the Antediluvians, and the contracting of the Age of the Poſtdiluvians, it is manifeſt, that the Age of theſe did at the laſt ſettle, as I ſaid, at or about the Term of Threeſcore and Ten, and hath there continued for Three Thouſand Years without any diminution.

[Page]I proceed now to the Accidents which might poſſibly, in proceſs of Time, infer a Diſſolution of the World.

1. The poſſibility of the Water, in proceſs of Time again overflowing and covering o [...] the Earth.

For, Firſt of all, The Rains continually waſhing down and carrying away Earth from the Mountains, it is neceſſary, that as wel [...] the height as the bulk of them ſhould anſwerably decreaſe; and that they do ſo, i [...] evident in Experience. For, as I have elſe where noted, I have been informed by a Gentleman of good Credit, that whereas th [...] Steeple of Craich in the Peak of Derbyſhire in the memory of ſome Old Men then living [1672.] could not have been ſee [...] from a certain Hill lying between Hopton an [...] Wirkſworth, now not only the Steeple, bu [...] a great part of the Body of the Church may [...] from thence be ſeen; which comes to paſ [...] by the ſinking of a Hill between the Church and place of view: a parallel example where to the Learned Dr. Plot gives us, in a Hill between Sibbertoft and Haſleby in Northamptonſhire, Hiſt. Nat. Stafford. p. 113. And thu [...] will they continue to do ſo long as there fall [...] any Rains, and as they retain any declivity, that is, till they be levelled with the Plains.

[Page]2. By reaſon of the abundance of Earth thus waſhed off the Mountains by Shots of Rain, and carried down with the Floods to the Sea; about the out-lets of the Rivers, where the violent Motion of the Water ceaſes, ſettling to the bottom, and raiſing it up by degrees above the Surface of the Water, the Land continually gains upon, and drives back the Sea: The Egyptian Pharos or Lighthouſe of Old Time ſtood in an Iſland a good diſtance from Land, which is now joyned to the Continent, the interjacent Fretum having been filled up by the Sill brought down by the River Nilus in the time of the Flood ſubſiding there. Indeed the Ancient Hiſtorians do truly make the whole Land of Egypt to have been [...], the Gift of the River, and by this means gained from the Sea. Seneca in the Sixth Book of his Nat. Queſt. chap. 26. gives this account, Egyptus ex [...]imo tota concrevit. Tantum enim (ſi Homero fides) aberat à continenti Pharos, quantum navis diurno curſu metiri plenis lata velis poteſt. Sed continenti admota eſt. Turbidus enim defluens Nilus, multúmque ſecum limum trahens, & eum ſubinde apponens prioribus terris, Aegyptum annuo incremento ſemper ultra tulit. Inde pinguis & limoſi ſoli eſt, nec ulla intervalla in ſe habet; ſed crevit in ſolidum areſcente limo, quo preſſa erat & cedens[Page]ſtructura, &c. That is, All Egypt is but a Concretion of Mud. For (if Homer may be believed) the Pharos was as far diſtan [...] from the Continent, as a Ship with full ſai [...] could run in a days time; but now it is joyne [...] to it. For Nilus flowing with troubled Waters brings down a great deal of mud and Silt and adding to it the old land, carries o [...] Egypt further and further ſtill by an annua [...] increaſe. Hence it is of a fat and mudd [...] ſoil, and hath no pores or cavities in it. A [...] this reaſon he gives why it is not troubled wit [...] Earthquakes. Thus by reaſon of the gre [...] Rivers, Po, Atheſis, Brenta, and others, whic [...] empty themſelves into the Lagune, or Sha [...] lows about Venice in Italy, and in times o [...] floods bring down thither great ſtore [...] earth, thoſe Lagune are in danger to, be i [...] time atterrated, and with the City ſituate i [...] the midſt of them, added to the firm Lan [...] Thus in the Carnarg, or Iſle that the Rive [...] Rhoſne makes near Arles in Provence, the [...] hath been ſo much lately gained from th [...] Sea, that the Watch tower had, in the memory of ſome Men, been removed forwar [...] three times, as we were there informed And it ſeems to me probable, that the who [...] Low Countreys were thus gained from th [...] Se [...]. For Varenius in his Geography tel us, That ſinking a Well at Amſterdam, a [...] [Page] near an hundred foot depth, they met with a bed or floor of Sand and Cockle-ſhells; whence it is evident, one would think, that of old time the bottom of the Sea lay ſo deep, and that that hundred foot thickneſs of Earth above the Sand, aroſe from the Sediments of the Waters of thoſe great Rivers, the Rhine, Scheld, Maes, &c. which thereabouts emptied themſelves into the Sea, and in times of Floods brought down with them abundance of Earth from the upper grounds. The ſame Original doubtleſs had that great Level of the Fens, running through the Iſle of Ely, Holland in Lincolnſhire and Marſhland in Norfolk. That there hath been no ſmall quantity of Earth thus brought down, appears alſo in that along the Channels of moſt great Rivers, as for example, the Thames and Trent in England, eſpecially near their Mouths or Out-lets, between the Mountains and higher grounds on each ſide, there are large Levels and Plains; which ſeem to have been originally part of the Sea, raiſed up, and atterrated by Earth and Silt brought down by thoſe Rivers in great Floods.

Now the Rain thus continually waſhing away, and carrying down Earth from the Mountains and higher Grounds, and raiſing up the Vallies near the Sea, as long as there [Page] is any deſcent for the Rivers, ſo long will they continue to run, carry forward the low ground, and ſtreighten the Sea, which alſo by its working, by reaſon of the declivity, eaſily carries down the Earth towards the lower and middle part of its Channel [alveus] and by degrees may fill it up. Moreover, the Clouds ſtill pouring down Rain upon the Earth, it will deſcend as far as there is any declivity; and where that fails, it will ſtagnate, and joyning with Sea, cover firſt the skirts of the Earth, and ſo by degrees higher and higher, till the Whole be covered.

To this we may add, that ſome aſſiſtance toward the levelling of the Mountains, may be contributed by the Courſes and Catarracts of ſubterraneous Rivers waſhing away the Earth continually, and weakning their foundations, ſo by degrees cauſing them to founder, ſubſide, and fall in. That the Mountains do daily diminiſh, and many of them ſink; that the Vallies are raiſed; that the Skirts of the Sea are atterrated, no man can deny. That theſe things muſt needs in proceſs of time have a very conſiderable and great effect, is as evident; which what elſe can it be, then that we have mentioned?

Varenius in his Geography putting the Queſtion, Whether the Ocean may again [Page] come to cover all the Earth, and make an Univerſal Deluge; anſwers, That we may conceive a way how this may naturally come to paſs. The manner thus, Suppoſing that the Sea by its continual working doth undermine and waſh away the Shores and Cliffs that are not rocky, and carry the Earth thereof down towards the middle, or deepeſt parts of its Channel, and ſo by degrees fill it up. By doing this perpetually, it may, in a long ſucceſſion of Time, carry all away, and it ſelf cover the whole Earth. That it doth thus ſubvert and waſh away the Shores in many places is in experience true. About Dort in Holland and Dullart in Frieſland, and in Zealand many Villages, ſome ſay Three Hundred, have been drown'd by the encroachments of the Sea, as ſome of their Towers and Steeples ſtill extant above the Waters do teſtifie. On the Tuſcan Shore, Kircher tell us, that not far from Ligorn he himſelf had obſerved a whole City under Water, that had been in former times drown'd by the Inundation of the Sea. And over againſt Puteoli in the Sinus of Baia, he tells us, that in the bottom of the Sea, there are not only Houſes, but the traces and footſteps of the Streets of ſome City manifeſtly diſcernable. And in the County of Suffolk, almoſt the whole Town of Donewick, [Page] with the adjacent Lands, hath been undermined and devoured by the Sea.

This waſhing away of the Shores is, I conceive, in great meaſure to be attributed to the fore-mentioned ſtreightning and cutting ſhort of the Sea, by the Earth and Silt that in the times of Floods are brought down into it by the Rivers. For the Vulgar have a Proverbial Tradition, That what the Sea loſes in one place, it gains in another. And both together do very handſomly make out and explain, how the Earth in a Natural way, may be reduced to its primitive ſtate in the Creation, when the Waters covered the Land. But this according to the leiſurely proceedings of Nature, would not come to paſs in many Ages, I might ſay, in Ages of Ages: Nay, ſome think, that thoſe vaſt Ridges and Chains of Mountains, which run through the middle of the Continents are by reaſon of their great height, weight and ſolidity, too great a Morſel ever to be devoured by the Jaws of the Sea. But whether they be or not, I need not diſpute though I incline to the Negative, becauſe this is not the diſſolution the Apoſtle here ſpeaks of, which muſt be by Fire.

But I muſt not here diſſemble an Objection I ſee may be made, and that is, That the Superficies of the Earth is ſo far from being [Page] depreſſed, that it is continually elevated. For in ancient Buildings, we ſee the Earth raiſed high above the foot of them. So the Pantheon at Rome, which was at firſt aſcended up to by many [eight] Steps, is now deſcended down to by as many. The Baſis and whole Pedeſtal of Trajan's Pillar there was buryed in the Earth.

Dr. Tancred Robinſon in the year 1683. obſerv'd in ſome places, the Walls of old Rome, to lye Thirty and Forty Foot under ground; ſo that he thinks the greateſt part of the Remains of that Famous Ancient City is ſtill buried, and undiſcovered; the prodigious heaps of Ruines and Rubbiſh incloſed within the Vineyards and Gardens being not half dig'd up or ſearch't, as they might be, the tops of Pillars peeping up and down. And in our own Country we find many Ancient Roman Pavements at ſome depth under ground. My Learned and Ingenious Friend Mr. Edward Lloyd, not long ſince inform'd of one, that himſelf had ſeen buried deep in the Church-yard at Wycheſter in Gloceſterſhire. Nay, the Earth in time will grow over and bury the Bodies of great Timber Trees, that have been fallen, and lye long upon it.

To which I anſwer, As to Buildings, 1. The Ruines and Rubbiſh of the Cities wherein [Page] in they ſtood, might be conceived to bury them as deep as they now lye under ground. And by this means it's likely the Roman Pavements we find, might come to be covered to that height we mentioned▪ For that the places where they occur, were anciently Roman Towns ſubverted and ruined, may eaſily be proved; as particularly in this we mention'd, from the Termination Cheſter; whatever Town or Village hath that addition to its Name having been anciently a Roman Town or Camp: Cheſter ſeeming to be nothing but Caſtra.

2. It is to be conſider'd, That weighty Buildings do in time overcome the reſiſtance of the foundation, unleſs it be a ſolid Rock; and ſink into the ground.

Nay, the very ſoft Water, lying long upon the bottoms of the Sea or Pools, doth ſo compreſs and ſadden them by its weight, that the very Roads that are continually beaten with Horſes and Carriages, are not ſo firm and ſad: And in the Sea, the nearer you dig to the Low Water Mark, ſtill the ſadder and firmer it is: and it's probable ſtill, the further the ſadder; which ſeems to be confirmed by the ſtrong fixing of Anchors. [This firmneſs of the Sand, by the weight of the incumbent Water, the people inhabiting near the Sea are ſo ſenſible of, that I [Page] have ſeen them boldly ride through the Water croſs a Channel three Miles broad, before the Tide was out, when in ſome places it reacht to the Horſes Belly.] A ſemblance whereof, we have in Ponds, which being newly dig'd, the Water that runs into them, ſinks ſoon into the Earth, and they become dry again, till after ſome time, by often filling, the Earth becomes ſo ſolid, through the weight of the Water, that they leak no more, but hold Water up to the brink. Wittie Scarborough Spaw, p. 86.

What force a gentle, if continual preſſure hath, we may underſtand alſo by the Roots of Trees, which we ſee will ſometimes pierce through the Chinks of Stone Walls, and in time make great Cracks and Rifts in them; nay, will get under their very foundations. The tender Roots of Herbs overcome the reſiſtance of the ground, and make their way through Clay or Gravel. By the by, we may here take notice, that one reaſon why plowing, harrowing, ſifting, or any comminution of the Earth renders it more fruitful, is, becauſe the Roots of Graſs, Corn, and other Herbs can, with more facility, creep abroad, and multiply their Fibres in the light and looſe Earth.

That the rotting of Graſs and other Herbs upon the ground, may in ſome places raiſe [Page] the Superficies of it, I will not deny; th [...] is, in Gardens and Encloſures, where th [...] ground is rank, and no Cattel are admitte [...] to eat off the Fogg or long Graſs: but elſewhe [...] the raiſing of the Superficies of the Eart [...] is very little and inconſiderable; and not at all, unleſs in level grounds, which ha [...] but little declivity: For otherwiſe the So [...] would by this time have come to be of a ver [...] great depth, which we find to be but ſhallo [...] Nor do I think, that ſo much as the Trunk of fall'n Trees, are by this means covered but rather, that they ſink by their ow [...] weight, in time overcoming the reſiſtance o [...] the Earth, which without much difficult [...] yields, being ſoaked and ſoftned by th [...] Rains inſinuating into it, and keeping i [...] continually moiſt in Winter time. But [...] theſe Buildings be ſituate in Valleys, it i [...] clear, that the Earth brought down from th [...] Mountains by Rain, may ſerve to land the [...] up. Again, the Superficies of the Earth may be raiſed near the Sea Coaſt, by they continual blowing up of Sand by the Winds▪ This happens often in Norfolk, and in Cornwall, where I obſerved a fair Church, viz. that of the Pariſh called Lalant, which is the Mother Church to St. Ives, and above two Miles diſtant from the Sea, almoſt covered with the Sand; little being extant above it, but [Page] the Steeple and ridge of the Roof. Nay, a great part of St. Ives it ſelf lyes buried in [...]he Sand: and I was told there, that in [...]ne night there had been a whole Street of Houſes ſo covered with Sand, that in the morning they were fain to dig their way out of their houſes through it. All along the Weſtern Shoar of Wales, there are great Hills of Sand, thus blown up by the Wind. We obſerved alſo upon the Coaſt of Flanders and Holland the like Sandy Hills or Downs. But there are not many places liable to this Accident, viz. where the bottom of the Sea is Sandy, and where the Wind moſt frequently blows from off the Sea; where the Wind ſets from the Land toward the Sea this happens not; where it is indifferent, it muſt in reaſon carry off as much as it brings on, unleſs other Cauſes hinder.

A Digreſsion concerning the D [...] luge in the Days of Noah.

[Page]

BEfore I proceed to the Second Partic [...] lar, being as it were, led and invite thereto by what hath been ſaid, I ſhall mak [...] a Digreſſion, to diſcourſe a little concerni [...] the general Deluge in the days of Noah. [...] ſhall not enlarge much upon it, ſo as t [...] take in all that might be ſaid, but confir [...] my ſelf to Three Heads. 1. I ſhall confir [...] the Truth of the Hiſtory of the Deluge recorded in the Scripture, by the Teſtimonie of ſome ancient Heathen Writers. 2. I ſhal [...] conſider the Natural Cauſes or Means whereby it was effected. 3. I ſhall enquire concerning the Conſequents of it, what conſiderable effects it had upon the Earth.

Firſt then, I ſhall produce ſome Teſtimonies of Ancient Heathen Writers concerning the Deluge.

The Firſt ſhall be that of Beroſus, recorded by Joſephus, in the fifth Chapter of his firſt Book of Jewiſh Antiquities, [...] [Page] [...], &c. That is, Beroſus the [...]aldaean relating the Story of the Deluge [...]ites thus. It is reported, that there is [...]he part of the Veſſel [the Ark] ſtill re [...]ining at the Mountain of the Gordyaeans; [...]d that certain perſons ſcraping off the Bi [...]nen or Pitch, carry it away; and that [...]n make uſe of it for Amulets, to drive [...]ay Diſeaſes.

A Second Teſtimony the ſame Joſephus [...]ords us in the ſame place, and that is, of Ni [...]aus Damaſcenus; who, ſaith he, gives us [...] Hiſtory of the [Ark and Deluge] in [...]ſe words, About Minyas in Armenia there a great Mountain called Baris; to which [...]s reported, that many flying in the time of Deluge were ſaved, & that a certain perſon [...]s carried thither in an Ark, which reſted the top of it; the reliques of the Tim [...] whereof were preſerved there a long [...]e. Beſides theſe, Joſephus tells us in the [...]e place, that Hieronymus the Egyptian, who [...]ote the Phoenician Antiquities, and Mna [...]s, and many others, whoſe words he al [...]ges not, make mention of the Flood.

Euſebius ſuperadds two Teſtimonies more. [...]e one of Melon to this effect. There de [...]ted from Armenia at the time of the De [...]e, a certain man, who together with his [...]ns had been ſaved; who being caſt out of [Page] his Houſe and Poſſeſſions, was driven aw [...] by the Natives. This man paſſing over t [...] intermediate Region, came into the mou [...] tainous part of Syria, that was then delate. This Teſtimony makes the Delu [...] Topical, and not to have reached [...] menia.

The other is of Abydenus an ancient W [...] ter in the ſame Euſebius, Praepar. Evang▪ lib. 9. cap. 4. [...], &c. [...] ter whom others reigned, and then Siſith [...] (ſo he calls Noah.) To whom Saturn fo [...] told, that there ſhould be a great Flood Waters upon the Fifteenth Day of [...] Month Deſius; and commanded him to h [...] all Writings [or whatever was commi [...] to Writing] in Heliopolis of the Syppari [...]. Which Siſithrus as ſoon as he had perform preſently ſailed away to Armenia, wh [...] what God had predicted to him, imme [...] ately came to paſs [or came upon hi [...] The third day after the Waters ceaſed, ſent forth Birds, that he might try whe [...] they could eſpy any Land uncovered Water. But they finding nothing but S [...] and not knowing whither to betake the [...] ſelves, returned back to Siſithrus. In l [...] manner, after ſome days he ſent out oth [...] [Page] with like ſucceſs. But being ſent out the third time, they returned with their feet fouled with Mud. Then the Gods caught up Siſithrus from among men: But the Ship remained in Armenia, and its Wood afforded the Inhabitants Amulets to chaſe away many Diſeaſes. Theſe Hiſtories accord with the Scripture as to the main, of the being of a Flood, and Noah eſcaping out of it; only they adulterate the Truth, by the admixture of a deal of fabulous ſtuff.

Cyril in his firſt Book againſt Julian, to prove the Deluge, alledges a paſſage out of Alexander Polyhiſtor. Plato himſelf (ſaith he) gives us an obſcure intimation of the Deluge, in his Timaeus, bringing in a certain Egyptian Prieſt, who related to Silon out of the Sacred Books of the Egyptians, that before the particular Deluges known and celebrated by the Grecians, there was of old an exceeding great Inundation of Waters, and devaſtation of the Earth; which ſeems to be no other than Noah's Flood.

Plutarch in his Book De Solertia Animalium tells us, That thoſe who have written of Deucalion's Flood, report, that there was a Dove ſent out of the Ark by Deucalion, which returning again into the Ark, was a ſign of the continuance of the Flood, but flying quite away, and not returning any [Page] more, was a ſign of Serenity, and that the Earth was drained.

Indeed Ovid and other Mythologiſt [...] make Deucalion's Flood to have been univerſal: and it's clear, by the Deſcription Ovid gives of it, that he meant the genera [...] Deluge in the days of Noah. And that by Deucalion, the Ancients together with Ovid underſtood Noah; Kircher in his L. 2. c. 6. Arca No [...] doth well make out. Firſt, For that the Poe [...] Apollonius makes him the Son of Prometheus in his third Book,

— [...]

[...].

Where Prometheus the Son of Iapetus bega [...] the Renowned Deucalion. 2. Beroſus affirm [...] Noah to have been Scythian. And Luci [...] in his Book De Dea Syria tells us, tha [...] many make Deucalion to have been ſo too 3. The Scripture teſtifies, that men were generally very corrupt and wicked in the days o [...] Noah. And Andro Teius a very ancient Writer teſtifies, that in Deucalion's time ther [...] was a great abundance of wicked men, which made it neceſſary for God to deſtroy Mankind. 4. The Scripture ſaith, that Noah was a Juſt Man, and Perfect in his Generation. And Ovid ſaith of Deucalion, that

[Page]Non illo melior quiſquam, nec amantior aequi

Vir fuit, aut illâ [Pyrrhâ uxore ejus] reverentior ulla Deorum.

And a little after, ‘Innocuos ambos, cultores numinis ambos.’

5. Apollonius ſaith of Deucalion, [...], the firſt ruled over men. Which may very well be attributed to Noah the Father and Reſtorer of Mankind, whoſe right the Kingdom was. 6. The ſending out of a Dove, to try whether the Waters were abated, and the Flood gone off, is (we have ſeen) by Putarch attributed to Deucalion. 7. Lucian in his Timon, and in his Book de Dea Syria, ſets forth the Particulars of Deucalion's, after the example of Noah's, Flood. [...], &c. Deucalion was the only man that was left for a ſecond Generation, for his Prudence and Piety ſake: And he was ſaved in this manner. He made a great Ark, and got aboard it, with his Wife and Children: And to him came Swine, and Horſes, and Lions, and Serpents, and all other living Creatures, which[Page]the Earth maintains, according to their kind [...] by pairs; and he received them all, and they hurt him not; for there was by Divine Inſtinc [...] a great friendſhip among them; and they ſailed together in the Ark, ſo long as the W [...] ters prevailed. And in his Timon he ſaith that Noah laid up in the Ark plenty of a [...] Proviſions for their ſuſtenance.

By all this it appears, that the Notion o [...] a general Flood was every where curren [...] among the people, eſpecially in thoſe Cou [...] treys where the Ark reſted, and where Noa [...] afterward lived. And hence it was, that th [...] Apameans, whether of Meſopotamia, or Syri [...] or Bythinia, (for there were three Cities [...] Name) coined Moneys in honour of th [...] Emperours Septimius Severus, and Philipp [...] Arabs, having on the Reverſe the Figure [...] an Ark, with a Man and a Woman ſtandin [...] before it; and a Man and a Woman lookin [...] out of it; and two Doves above it, one fl [...] ing with a Branch of a Tree in its Mout [...] another reſting upon it. The Figur [...] whereof, and a Learned Diſcourſe thereupo [...] out of Falconerius, may be ſeen in Kirche [...] L. 2 c. 6. Arca Noae. Which Moneys though the [...] were coined long after our Saviour's time, an [...] the divulgation of the Scriptures; yet bein [...] done by Ethnicks, do ſhew that the Story [...] the Deluge was known, and famous, an [...] [Page] generally credited among them, as being near the place where Noah lived and converſed after the Flood.

Howbeit I do not deny, that there was ſuch a particular Flood in Theſſaly, as they call Deucalion's, which happened Seven Hundred and Seventy Years or thereabouts after the general Deluge. I acknowledge alſo a more ancient Flood in Attica in the time of Ogyges, about Two Hundred and Thirty Years before Deucalion's, by which the Countrey was ſo marred, that it lay waſte and uncultivated without Inhabitants for almoſt Two Hundred Years.

Other particular Deluges, and Irruptions, or Inundations of the Seas, beſides theſe, we read of in Hiſtories; which I ſhall not ſtand to enumerate. He that deſires an Account of them, may conſult Sr. Walter Raleigh's Hiſtory of the World, p. 89. Howbeit the Conſideration of them may be of uſe to us, when we ſhall come to treat of the Effects of the Flood upon the Earth. So I diſmiſs this firſt particular, and proceed to the ſecond: What were the inſtrumental Cauſes or Means of the Flood? Whether was it effected by natural or ſupernatural Means only? Whether was God no further concerned in it, than in ſo ordering ſecond [Page] Cauſes at firſt, as of themſelves neceſſarily to bring it in at ſuch a time?

Firſt, Thoſe that hold this Deluge was altogether miraculous, and that God Almighty created Waters on purpoſe to ſerve this occaſion, and when they had done their work deſtroyed them again, diſpatch the Buſineſs, and looſe or cut the Knot in a few words. And yet this Hypotheſis is not ſo abſurd and precarious, as at firſt ſight it may ſeem to be. For the World being already full, there needed not, nor indeed could be any Creation of Water out of nothing, but only a Tranſmutation of ſome other body into Water. Now if we grant all natural Bodies, even the Elements themſelves, to be mutually tranſmutable, as few men doubt, and ſome think they can demonſtrate; why might not the Divine Power and Providence bring together at that time ſuch natural Agents, as might change the Air or Aether, or both together into Water; and ſo ſupply what was wanting in Rains, and extraordinary Eruptions of Springs▪ To them that argue the Improbability o [...] ſuch a change, from the great quantity o [...] Air requiſite to the make of a little Water; it may be anſwered, That if Air, and al [...] Bodies commixt with it, were together changed [Page] into Water, they muſt needs make a bulk of Water of equal quantity with themſelves, unleſs we will grant a Peripatetical Condenſation and Rarefaction; and hold that the ſame Matter may have ſometimes a greater, ſometimes a leſſer quantity or extenſion.

This Cauſe [the converſion of Air into Water] the Learned Jeſuite Athanaſius Kircher, in his Book De Arca Nooe, alledges as the undoubted inſtrumental Cauſe or Means of the Deluge in theſe words, Dico totum illud aereum ſpatium uſque ad ſupremam regionem aeris, praepotentis Dei virtute, in aquas, per inexplicabilem nubium coacervatarum multitudinem, quâ replebatur, converſum eſſe; cujus ubertas tanta fuit, ut Aer ſupremus cum inferiori in Oceanum commutatus videri potuerit, non naturae viribus, ſed illius cujus voluntati & imperio cuncta ſubſunt. That is, I affirm, That all that Aereal ſpace that reaches up to the ſupreme Region of the Air, was, by the power of the Omnipotent God, and inſtrumentality of an inexplicable multitude of Clouds amaſſed together, wherewith it was filled, changed into Water, ſo that the upper and lower Air might ſeem to be tranſmuted into an Ocean, not by the ſtrength of Nature, but of him to whoſe Will and Power all things are ſubject. And he is ſo confident [Page] Arcae Noael l. 2. c. 4. that this Deluge, in which the Water was raiſed fifteen Cubits above the higheſt Mountains, was not, nor could be effected by natural Cauſes; but by the right hand of the Moſt High God only; that he ſaith, No man can deny it, but he who doth not penetrate, how far the power of Nature can extend, and where it is limited. To conclude, this Hypotheſis hath the Suffrages of moſt Learned Men. But becauſe the Scripture aſſigning the Cauſes or Means of the Inundation, makes no mention of any converſion of Air into Water, but only of the breaking up the Fountains of the Great Deep, and the opening of the Windows of Heaven, I ſuppoſe thoſe Cauſes may be ſufficient to work the Effect, and that we need not have recourſe to ſuch an Aſſiſtance.

As for thoſe that make the Deluge Topical, and reſtrain it to a narrow compaſs of Land; their Opinion is I think ſufficiently confuted by the fore-mentioned ingenious Author, to whom therefore I refer the Reader.

I ſhall not undertake the Defence or Confutation of any other Hypotheſis: only tell you which at preſent ſeems to me moſt probable, and that is theirs, who for a partial cauſe of the Deluge, aſſign either a change of the Center of the Earth, or a violent depreſſion [Page] of the Surface of the Ocean, and a forcing the Waters up from the ſubterraneous Abyſſe through the Channels of the Fountains that were then broken up and opened.

Firſt then, let us conſider what Cauſes the Scripture aſſigns of the Flood; and they are two: 1. The breaking up the Fountains of the great Deep: 2. The opening of the Windows of Heaven. I ſhall firſt treat of this laſt. By the opening of the Windows of Heaven, is (I ſuppoſe) to be underſtood the cauſing of all the Water that was ſuſpended in the Air to deſcend down in Rain upon the Earth; the effect hereof here mentioned being a long continuing Rain of Forty, nay, perchance One Hundred and Fifty Days. And that theſe Treaſuries of the Air will afford no ſmall quantity of Water, may be made appear, both by Scripture and Reaſon. 1. By Scripture, which oppoſes the Waters that are above the Heavens or Firmament, to thoſe that are under them; which if they were not [...], and in ſome meaſure equal, it would never do. Gen. 1.6. God is ſaid to make a Firmament in the midſt of the Waters, and to divide the Waters which were under the Firmament, from the Waters which were above the Firmament. And this was the work of a whole day, and conſequently [Page] no inconſiderable thing. By the Heavens or Firmament in this place, is to be underſtood the inferiour Region of the Air, wherein the Fowls fly: who Gen. 1.20. are ſaid to fly above the Earth, in the open Firmament of Heaven; though elſewhere it be taken for the Celeſtial Regions, wherein the Sun, and Moon, and Stars are placed.

2. The ſame may be made appear, by Reaſon grounded upon Experience. I my ſelf have obſerved a Thunder-Cloud in paſſage, to have in leſs than two hours ſpace powred down ſo much Water upon the Earth, as beſides what ſunk into the parched and thirſty ground, and filled all Ditches and Ponds, cauſed a conſiderable Flood in the Rivers, ſetting all the Meadows on flote. [And Dr. Wittie in his Scarborough Spa [...] tells us of great Spouts of Rain that ordinarily fall every year ſome time or other in Summer, that ſet the whole Countrey in a Flood.] Now had this Cloud, which might, for ought I know, have moved Forty Miles forward, ſtood ſtill and emptied all its Water upon the ſame ſpot of ground it firſt hung over, what a ſudden and incredible Deluge would it have made there? and yet what depth or thickneſs of Vapours might remain uncondenſed in the Air above this Cloud, who knows? Now it is to [Page] be conſidered, that not only the Air above the Dry Land, but alſo all that covers the whole Ocean, is charged with Vapours, which are nothing elſe but diffuſed Water: all which was brought together by Winds, or what other Means ſeem'd good to God, and cauſed to diſtil down in Rain upon the Earth. And you may eaſily gueſs that it was no ſmall quantity of Water that was ſupplyed this way, in that it ſufficed for a Rain that laſted more than Forty Days, as I ſhall afterwards ſhew, if I underſtand the Text a right. And that no ordinary Rain neither, but Catarracts or Spouts of Water; for ſo the Septuagint interprets the words, [...], And the Catarracts or Spouts of Heaven were opened.

I return now to the firſt Cauſe or Means of the Deluge aſſigned by the Scripture, and that is the breaking up of all the fountains of the great Deep. By the great Deep in this place, I ſuppoſe, is to be underſtood the Subterraneous Waters, which do and muſt neceſſarily communicate with the Sea. For we ſee, that the Caſpian and Mediterranean Seas, to mention no others, receive into themſelves many and great Rivers, and yet have no viſible Out-lets; nay, this latter, receives alſo abundance of Waters from the great [Page] Ocean, running in at the Streights of Gibraltar: and therefore by Subterraneous Paſſages, muſt needs diſcharge their Waters into the Abyſs of Waters under the Earth, and by its intervention into the Ocean again. By the breaking up of the Fountains of the Great Deep, is I conceive meant, the making great Iſſues and Apertures for theſe Subterraneous Waters to ruſh out. You will ſay▪ how could that be, ſith the Water keeps its level, and cannot aſcend to a greater height above the common Center, than the Superficies of the Sea is, much leſs force its way▪ remove Obſtacles, and break open Paſſages?

I anſwer, According to them that hold that all Rivers come from the Sea by Subterraneous Paſſages, it is no more than daily happens. For they muſt needs grant, tha [...] the Water in the Subterraneous Channels, is raiſed as far above the level of the Ocean▪ as are the Heads and Fountains of great Rivers. Which conſidering the height of their firſt Springs up the Mountains, the length of their Courſes, and ſwiftneſs of their Streams for a great part of the way, is very conſiderable, a conſtant declivity being neceſſary to their deſcent. And therefore [...] can by no means aſſent to the Learned Doctor Plot, (if I underſtand him alright) Hiſt. Nat. Stafford, p. 79. That the Valleys are as much below the Surface [Page]of the Sea, as Mountains are above it. For how then could Rivers deſcend down to the Sea through thoſe Valleys; the Sea would rather run into them, and make Si [...]uſes; or elſe, if they were encloſed, the Water would ſtagnate there, and make Pools. If this be done by way of Filtration (which ſeems to be the moſt likely Means of raiſing the Water) I do not ſee, but theſe Filtres may ſuck up the whole Ocean; and, [...]f Apertures and Out-lets large enough were made, powre it out upon the Earth in no [...]ong time. But I cannot be fully reconciled [...]o this Opinion, though it hath great Advocates, eſpecially the fore-mentioned very Learned and Ingenious Perſon Doctor Robert Plot. I acknowledge Subterraneous Waters: I grant a Confluence and Communication of Seas by under-ground Channels and Paſſages. But this inferiour conſtant Circulation and perpetual Motion of Water ſeems to me not yet ſufficiently proved and made out. I think that the Patrons and Abettors of this Opinion, have not ſatisfactorily demonſtrated, how it is, or can be performed. To what is offered concerning the Center of Gravity being nearer to our Continent, by reaſon of the Preponderancy of the Earth, and the Waters lying as it were on an heap in the other Hemiſphere, I [Page] anſwer, 1. That though Earth be inde [...] ſpecifically heavier than Water, yet conſidering that Water is a cloſe imporous Body (I underſtand greater Pores) but the Earth [...] every where full of great and ſmall Pores and Cavities, I know not but taking a bulk thereof equal to the Ocean, the Water may be as heavy as it. 2. In the preſent terraqueous Globe, the New World which lye [...] between the two great Seas, and almoſt oppoſite to our Continent, doth in ſome meaſure counterpoiſe the Old, and take off a great part of the advantage, which by reaſon of its Preponderancy, it might otherwiſe have. Moreover, I am of Mr. Brierwood [...] Opinion, that there may be, and is a va [...] Continent toward the Southern Pole oppoſite to Europe and Aſia, to counterpoiſe the [...] on that ſide; nay, I do verily believe, tha [...] the Continents and Iſlands are ſo proportionably ſcattered and diſpoſed all the Worl [...] over, as if not perfectly and exactly, yet very nearly to counterballance one another; ſ [...] that the Globe cannot walter or reel toward [...] any ſide: and that the Center of the conve [...] Superficies of the Sea, is the true Center o [...] the whole Terreſtrial Sphere, both of Motio [...] and of Gravity. 3. The Sea being no wher [...] above a German Mile deep. (for which w [...] have good Authority) in moſt places no [...] [Page] [...]alf ſo much, taking then as a middle term [...]alf a Mile. Suppoſe it every where half [...] Mile deep, (the Earth below the Sea, we [...]ave no reaſon to ſuppoſe of different Gra [...]ity) What proportion hath this two Miles [...]hickneſs of Water, to the whole Terraque [...]us Globe, whoſe Semidiameter, is by the [...]ccount of Mathematicians Three Thouſand Four Hundred and Forty Italian Miles. What [...]ittle advantage then can it have of the Earth oppoſite to it, in point of Preponde [...]ancy? 4. Granting the Center of Gravity ſhould be nearer our Continent: The Cen [...]er being the loweſt place, and the Water [...] fluid Body, unleſs ſtopped, where it found [...]declivity, it would deſcend as near as it could to it, without any regard of the Earths Preponderancy. And though we ſhould grant, that the drineſs of the Shoars might ſtop it, and cauſe it to lye on a heap, yet would it run up the Channels of Rivers, [...]till it came as near as poſſible to the Center of Gravity. Indeed the Rivers themſelves could not deſcend, but muſt run towards the middle of the Continent. All this I think will follow from this Hypotheſis by as good conſequence, as the Waters being forced through the Subterraneous Channels out at the Springs. Again, I do not peremptorily affirm, that all Fountains do [Page] proceed from Rain; only I contend, th [...] Rain may ſuffice to feed them, and that pr [...] bably it doth feed ordinary Springs. Th [...] the Ingenious French Author doth well d [...] monſtrate in the River Seine, and I believe is demonſtrable in moſt other Rivers.

The little Brook that runs near my Dwe [...] ling, and hath its Head or Source not abo [...] Four or Five Miles off, where there is [...] extraordinary Eruption of Water, all alo [...] its Courſe receives ſmall Rivulets on bo [...] ſides; which though they make a conſid [...] rable Stream at Five Miles diſtance from t [...] Fountain-head, yet ſingly are ſo ſmall, th [...] they may very well be conceived to dra [...] down from the higher Grounds that ly [...] about them. And taking the whole tog [...] ther, it is a very conſiderable length a [...] breadth of Land, that contributes to the mai [...] tenance of this little River. So that it ma [...] eaſily be believed, that all its Water ow [...] its original to Rain: Eſpecially if it be con [...] dered further, that in Winter-time after t [...] Rains are fallen, the Ground ſated, and th [...] Ditches full, the Stream of this River durin [...] the whole Winter following, is for the mo [...] part, unleſs in Froſts, double of what it wa [...] in Summer. Which Exceſs can procee [...] from nothing but Rain; at leaſt it woul [...] be raſhneſs to aſſign any other Cauſe, whe [...] [Page] there is ſo obvious and manifeſt an one. Moreover, that Rain affords no ſmall quantity of Water, is clear alſo from great Floods, wherein it might be proved, that in few days there deſcends more Water than would ſupply the ordinary Stream for a good part of Summer. Now to compare great things with ſmall: I have ſeen many of the biggeſt Rivers in Europe, the Danow, Rhine, Rhoſne and Po; and when I conſider the length of their courſes, the multitude of conſiderable Rivers and Brooks they receive; and all theſe from their firſt riſe, made up by degrees by little Rivulets and Gills, like my neighbouring Brook; the huge Mountains and vaſt extent of higher Grounds they drain: To me it ſeems (and I have ſeen all their Streams near their Out-lets, except the Danows, and it's after Four Hundred Miles deſcent) that they do not bear any greater proportion to the Rivers and Rivulets they receive, and the immenſe Tracts of Land that feed them, than my Brook doth to its ſmall Rills and compaſs of Ground.

But in this, I confeſs, I do not deſcend to the niceneſs of Meaſuring and Calculation, but ſatisfie my ſelf with rude conjectures, taking my meaſures, as the Ceſtrians ſay, by the Scale of the Eye.

[Page]It will here be objected, That the Rain never ſinks above Ten Foot deep at moſt into the Earth, and therefore cannot ſupply the Springs.

Anſw. This indeed, if it were true, would much enervate, nay, quite overthrow our Opinion: And therefore we muſt fortifie this Point, and effectually demonſtrate beyond all poſſibility of denyal or contradiction, That Rain-water doth ſink down, and make its way into the Earth, I do not ſay Ten, or Twenty, nor Forty, but an Hundred, nay, Two or Three Hundred Foot or more.

Firſt then, in Pool-hole in the Peak of Darbyſhire, there are in ſome places conſtan [...] droppings and deſtillations of Water from the Roof: under each of which (to note that by the by) riſes up a Stone Pillar, the Wate [...] precipitating ſome of thoſe ſtony Particles which it had waſhed off the Rocks in paſſing through their Chinks. Theſe droppings continue all the Summer long. Now i [...] ſeems clear to me, that the Rain-water making its way through the Veins and Chink [...] of the Rocks above it, and yet but ſlowly by reaſon of the thickneſs of the Mountain, and ſtraitneſs of the paſſages, ſupplie [...] that dropping all the year round; at leaſt this is much more rational than any different [Page] Hypotheſis. If the Water diſtills down faſter in Winter-time and wet Weather, than it doth in Summer (which I forgot to ask) the experiment would infallibly prove our Aſſertion. In confirmation of this Argument, Albertus Magnus (as I find him quoted in Dr. Wittie's Scarborough Spaw) tells us, That at the bottom of a ſolid Rock One Hundred and Thirty Fathoms deep he ſaw drops of Water diſtilling from it in a rainy ſeaſon.

Secondly, It is well known, and atteſted to me by the people at Buxton when I was there, that out of the Mouth of the ſame Poole-hole, after great and long continuing Rains, a great Stream of Water did uſually iſſue forth. And I am ſure it muſt make its way through a good thickneſs of Earth or Rocks, before it could come in there.

Thirdly, What becomes of all the Water that falls on Newmarket Heath and Gogmagog Hills, I preſume alſo Salisbury-Plain, and the like Spungy Grounds all Winter long, where we ſee very little run off any way? It muſt needs ſink into the Ground more than Ten Foot deep.

Fourthly, Many, Wells, whoſe Springs lye at leaſt Twenty Foot deep, we find by experience, do often fail in great Droughts in Summer time.

[Page]Fifthly, In Coal Delfs and other Mines, in wet Weather the Miners are many times drown'd out (as they phraſe it) though no Water runs down into the Mouths of their Pits or Shafts. Nay, Dr. Wittie tells us in his Deſcription of the Vertues of the Scarborough Spaw, pag. 105. ‘That after great Inundations of Rain, the Miners find the Water frequently diſtilling through the ſolid Earth upon their Heads; whereas i [...] Summer or dry Seaſons, they find no interruption from thence at all.’

Further, to confirm this Particular, wrote to my Honoured Friend Sr. Thom [...] Willughby Baronet, deſiring him to examin [...] his Colliers concerning it, and ſend me wo [...] what report they make; and from him received this account. If there be Springs ly [...] before you come at the Coal, they carry the Water away; but if there be none, it falls into the Works in greater or leſs quantity according as the Rains fall. Which anſwer is ſo much the more conſiderable, in that it gives me a further clear proof, that Springs are fed by Rain water, and not by any communications from the Sea; their original being above the Beds of Coal, they receiving the Rain-water into their Veins, and deriving it all along to their Fountains or Eruptions, above the Coals.

[Page]I might add out of him, Fifthly, pag. 85. ‘That the Scarborough Spaw, notwithſtanding it breaks out of Ground within Three or Four Yards off the Foot of the Cliff, which is near Forty Yards high, and within a quarter of a Mile there is another Hill, that is more, than as high again as the Cliff, and a deſcent all the way to the Cliff, ſo as the Rain-water cannot lye long upon the Ground, yet it is obſervable, that after a long Rain, the Water of the Spaw is altered in its taſte, and leſſened in its operation whereas a rainy day or two will not ſenſibly hurt it.’ And now I am tranſcribing out of this Author, give me leave to add an Obſervation or two in confirmation of Rains being the Original of Springs. The firſt is (pag. 97.) this;

‘In England, in the years 1654, 55, and 56. when our Climate was dryer than ever it had been mentioned to be in any Stories, ſo as we had very little Rain in Summer, or Snow in Winter, moſt of our Springs were dried up, ſuch as in the Memory of the eldeſt men living had never wanted Water, but were of thoſe Springs we call fontes perennes, or at leaſt were eſteemed ſo.’ He inſtances alſo out of a parallel Story out of Heylin's Geography, in the Deſcription of Cyprus, where the Author relates; ‘That in [Page] the days of Conſtantine the Great, there was an exceeding long drought there, ſo as in Thirty Six Years they had no Rain, in ſo much as all the Springs and Torrents, or Rivers, were dried up; ſo that the Inhabitants were forced to forſake the Iſland, and to ſeek for new Habitations for want of freſh Water.’

The Second is, pag. 84. ‘That in the Wolds or Downs of Yorkſhire they have many Springs break out after great Rains which they call Gypſies.’

Neither is this Eruption of Springs after long Rains, proper and peculiar only to the Wolds of Yorkſhire, but common to othe [...] Countreys alſo, as Dr Childrey witneſſet [...] in theſe words: ‘Sometimes there breaks out Water in the manner of a ſudden Land-flood, out of certain Stones, that are like Rocks ſtanding aloft in open Fields, near the riſing of the River Kynet [in Kent] which is reputed by the Common people a fore-runner of Dearth. That the ſudde [...] eruption of Springs in places where they uſe not always to run, ſhould be a ſign o [...] Dearth is no wonder. For theſe unuſua [...] Eruptions, (which in Kent we call Nailbourns) are cauſed by extreme gluts o [...] Rain, or laſting wet weather, and never happen, but in wet years; witneſs the year [Page] 1648. when there were many of them: —and to our purpoſe very remarkable it was, that in the 1654. ſeveral Springs and Rivulets were quite dryed up, by reaſon of the precedent Drought, which raged moſt in 1651, 1652, and 1653. As the Head of the Stour, that riſes near Elham in Kent, and runs through Canterbury, was dry for ſome Miles ſpace: and the like happened to the Stream that croſſeth the Road-way between Sittingburn and Canterbury at Oſpring near Feverſham, which at other times ran with a plentiful current, but then wholly failed:’ So we ſee that it is not infrequent for new Springs to break out in wet years; and for old ones to fail in great Droughts.

I cannot alſo here forbear to add, the probable account he gives of the Supply of the Spring-well on the Caſtle-hill at Scarborough; at which, I confeſs, I was ſomewhat puzzled. ‘This Well, ſaith he, though it be upon the top of the Rock, not many Yards deep, and alſo upon the edge of the Cliff, is doubtleſs ſupplied by ſecret Channels within the ground, that convey the Rain and Showers into it, being placed on a dependent part of the Rock, near unto which there are alſo Cellars under an old ruinated Chappel, which after a great Rain [Page] are full of Water, but are dryed up in a long Drought.’

As for what is ſaid concerning the River Volgas pouring out ſo much Water into the Caſpian Sea, as in a years time would make up a maſs of Water equal to the Globe of the Earth; and of the hourly effuſions of the River Po in Italy, which Ricciolus hath computed to amount to 18000000. Cubical Paces of Water. Whence a late Learned Writer hath probably inferred, that all the Rivers in the World together, do daily diſcharge half an Ocean of Waters into the Sea, I muſt confeſs my ſelf to be unſatisfied therewith. I will not queſtion their Calculations, but I ſuſpect they are out in their Hypotheſes.

The Opinion of Mr. Edmund Halley, that Springs and Rivers owe their Original to Vapours condenſed on the ſides of Mountains, rather than unto Rains, I acknowledge to be very ingenious, grounded upon good Obſervations, and worthy of its Author; and I will not deny it to be in part true in thoſe hot Countreys in the Torrid Zone, and near it; where, by reaſon of the great heats, the Vapours are more copiouſly exhaled out of the Earth, and its likely carryed up high in the form of Vapours. The inferiour Air at leaſt is ſo charged with them, and by that means ſo very moiſt, that in ſome places [Page] their Knives ruſt even in their Pockets; and in the Night, ſo very freſh and cold, partly alſo by reaſon of the length of the Nights; that expoſing the Body to it, cauſes Colds and Catarrhs, and is very dangerous: Whence alſo their Dews are ſo great, as in good meaſure to recompence the want of Rain, and ſerve for the nouriſhment of Plants; as they do even in Spain it ſelf.

I ſhall firſt of all propoſe this Opinion in the Words of the Author, and then diſcourſe a little upon it. After he had enumerated many of the high Ridges and Tracts of Mountains in the four Quarters of the World, he thus proceeds: ‘Each of which far ſurpaſs the uſual height to which the Aqueous Vapours of themſelves aſcend, and on the tops of which the Air is ſo cold and rarified, as to retain but a ſmall part of thoſe Vapours that ſhall be brought thither by the Winds.’ Thoſe Vapours therefore that are raiſed copiouſly in the Sea, and by the Winds are carried over the Low Lands to thoſe Ridges of Mountains, are there compelled by the Stream of the Air, to mount up with it to the tops of the Mountains, where the Water preſently precipitates, gleeting down by the Crannies of the Stone; and part of the Vapour entring into the Cavities of the Hills, the Water thereof gathers, as in an [Page] Alembick, into the Baſons of Stone it finds [...] which being once filled, all the overplus o [...] Water that comes thither, runs over by the loweſt place, and breaking out by the ſide [...] of the Hills forms ſingle Springs. Many o [...] theſe running down by the Valleys or Guts between the Ridges of the Hills, and coming to unite, form little Rivulets or Brooks. Many of theſe again meeting in one commo [...] Valley, and gaining the plain ground, being grown leſs rapid, become a River: and many of theſe being united in one common Channel, make ſuch Streams, as the Rh [...]e the Rhoſne, and the Danube, which latter on [...] would hardly think the Collection of Wate [...] condenſed out of Vapour, unleſs we conſide [...] how vaſt a Tract of ground that River drains and that it is the ſumm of all thoſe Springs which break out on the South ſide of the Carpathian Mountains, and on the Northſide of the immenſe Ridge of the Alps, which is one continued Chain of Mountains from Switzerland to the Black Sea. And it may almoſt paſs for a Rule, that the magnitude o [...] a River, or the quantity of Water it evacuates, is proportionable to the length and height of the Ridges, from whence its Fountains ariſe. Now this Theory of Springs, i [...] not a bare Hypotheſis, but founded on Experience, which it was my luck to gain in my [Page] abode at St. Helena; where, in the night time on the tops of the Hills, about Eight Hundred Yards above the Sea, there was ſo ſtrange a condenſation, or rather precipitation of the Vapours, that it was a great impediment to my Celeſtial Obſervations; for in the clear Sky the Dew would fall ſo faſt, as to cover each half quarter of an hour my Glaſſes with little drops, ſo that I was neceſſitated to wipe them off of ſo often; and my Paper, on which I wrote my Obſervations, would immediately be ſo wet with the Dew, that it would not bear Ink: by which it may be ſuppoſed, how faſt the Water gathers in thoſe mighty high Ridges I but now named.—At laſt he concludes: ‘And I doubt not but this Hypotheſis is more reaſonable, than that of thoſe who derive all Springs from the Rain-waters, which yet are perpetual, and without diminution, even when no Rain falls for a long ſpace of time.’

This may, for ought I as yet ſee or know, be a good account of the Original of Springs in thoſe fervid Regions, though even there, I doubt, but partial; but in Europe, and the more temperate Countries, I believe the Vapours in this manner condenſed, have but little intereſt in the production of them, though I will not wholly exclude them. For,

[Page]Firſt, The Tops of the Alps above the Fountains of four of the greateſt Rivers i [...] Europe, the Rhine, the Rhoſne, the Dano [...], and the Po, are for about Six Months in the Year conſtantly covered with Snow, to a great thickneſs; ſo that there are no Vapours all that while that can touch tho [...]e Mountains, and be by them condenſed into Water; there falls nothing there but Snow, and that continuing all that while on the ground without Diſſolution, hinders all acceſs of Vapours to the Earth; if any roſe, o [...] were by Winds carried ſo high in that form as I am confident there are not. And yet for all that, do not thoſe Springs fail, but continue to run all Winter; and it is likely too▪ without diminution; which is a longer time than Droughts uſually laſt; eſpecially if we conſider, that this want of ſupply, is conſtant and annual; whereas Droughts are but rare and accidental. So that we need not wonder any more, that Springs ſhould continue to run, and without diminution too, in times of Drought. True it is, that thoſe Rivers run low all Winter, ſo far as the Snow extends, and to a good diſtance from their Heads; but that is for want of their accidental Supplies from Showers. Nay, I believe, that even in Summer, the Vapours are but rarely raiſed ſo high in a liquid form in the [Page] free Air, remote from the Mountains, but [...]e frozen into Snow, before they arrive at [...]at height. For the Middle Region of the [...]ir, where the Walk of the Clouds is, at [...]aſt the ſuperior part of it, is ſo cold as to [...]eez the Vapours that aſcend ſo high, [...]ven in Summer time. For we ſee that in [...]e height and heat of Summer in great [...]hunder-Storms for the moſt part it hails: [...]ay, in ſuch Tempeſts I have ſeen mighty [...]howers of great Hail-ſtones fall, ſome as [...]g as Nutmegs or Pigeons Egs; and in ſome, [...]laces ſuch heaps of them, as would load Dung Carts, and have not been diſſolved in day or two. At the ſame ſeaſons I have [...]bſerved, in ſome Showers Hail-ſtones fall [...]f irregular Figures, and throughout pellu [...]id, like great pieces of Ice, with ſeveral [...]nags or Fangs iſſuing out of them: which [...]ow they could be ſupported in the Air till [...]hey amounted to that bulk and weight, is a [...]hing worthy to be more curiouſly conſi [...]ered. For either they muſt fall from an [...]ncredible height, the Vapours, they encoun [...]red by the way, condenſing and as it were [...]ryſtallizing upon them into Ice, and in time [...]ugmenting them to that bulk; or elſe there muſt be ſome ſtrange and unknown faculty [...]n the Air to ſuſtain them. But to leave [...]hem, it is certain, that the Vapours after [Page] they are mounted up to a conſiderable height in the Air, are congealed and turne [...] into the immediate component Principles [...] Snow, in which form I conceive they acqui [...] a lightneſs, and are apt to aſcend high [...] than they could do, ſhould they retain t [...] form of a humid Vapour; as, we ſee, Ice i [...] lighter than Water, out of which it is froz [...] But whether this be the reaſon of th [...] aſcent or not, I am ſure of the matter of fa [...] that theſe Snow-Clouds do aſcend far abo [...] the higheſt Tops of the Alps, in the Griſ [...] Countrey, in the beginning of the Sprin [...] it ſnowed very faſt during my whole paſſa [...] for ſix hours; and yet the Clouds ſeemed [...] be as far above my head, as they do here i [...] England; and a great height they muſt b [...] for the Snow to gather into ſo great flake and to continue ſo long falling; nay, it ma [...] be three times ſo long. Moreover, we ſ [...] that the higheſt Pikes and Summits of the Mountains are covered with Snow.

2. In the Spring-time, when the Snow diſolves, ſome of theſe Rivers that flow do [...] from the Alpine Mountains, run with a f [...] Stream, and overflow their Banks, in cle [...] Sun-ſhine Weather, though no Rain falls, [...] I my ſelf can witneſs; and therefore I pr [...] ſume, that all the reſt do ſo too, as the I [...] habitants affirmed. But in the Summer tim [...] [Page] after the Snow hath been ſome time melted, their Streams decay again, notwithſtanding any Vapours condenſed upon them, proportionably to the Droughts; neither are there any Floods, but upon falls of Rain.

3. That the Snow diſſolved and ſoaking into the Earth, is the Original of the Alpine Springs; a probable Argument may be taken from the colour of the Water of thoſe Rivers which deſcend from the Alps, at leaſt on this Northern ſide, which I obſerved to be of a Sea-green, even to a great diſtance from their Heads; which whence can it proceed, unleſs from the Nitrous Particles of the Snow-water, of which they conſiſt? Another alſo from the Bronchocele, or Swoln Throats. gutturine tumour, an Endemial Diſeaſe of the Natives of thoſe parts, which Phyſicians and Naturaliſts atrribute to the Water they drink, not without good reaſon; becauſe, ſay they, it conſiſts of melted Snow, which gives it that malignant quality, De Subtilit. Exerc. 60. Sect. 2. Scaliger ſpeaking of this Diſeaſe, ſaith, Id ab aqua fit è nivibus liquefactis, quae multum terreſtris & crudi continet. But becauſe Julius Palmarius may poſſibly be in the right, who imputes this Diſeaſe to the Steams of the Minerals, eſpecially Mercurial, wherewith theſe Mountains abound, which infect the Waters, and [Page] render them noxious to the nervous part I ſhall not inſiſt upon this particular.

What Mr. Halley ſaith of Springs, th [...] they are perpetual and without dimi [...] tion, even when no Rain falls for a lon [...] ſpace of time. If he underſtands it genera [...] ly of all Springs, I add, that are accounte [...] quick ones too, I deny his aſſertion: th [...] ſome there may be of that nature, I gran [...] a reaſon whereof may be given, viz. th [...] the out-let is too ſmall to empty the Wa [...] of all the Veins and Earth that lye above in a long time. In our Native Countr [...] of England there are living and laſti [...] Springs riſing at the feet of our ſmall H [...] and Hillocks, to which I am ſure the V [...] pours contribute very little; which is ſo o [...] vious to every man, that I think I need [...] ſpend time to prove it.

Yet muſt I not diſſemble or deny, that the Summer-time the Vapours do aſcen [...] or are carried up in that form by the ſid [...] of the Mountains to their higheſt tops, a [...] above them; for there falls no Snow the [...] in the heat of Summer; and that which lye there, is for the moſt part diſſolved. B [...] that Rain falls plentifully there, I my ſ [...] can witneſs; having been on the two highe [...] Tops of the Mount Jura, (which keeps th [...] [Page] Snow all Winter) on the one called Thuiri [...]n a Thunder Shower; and on the other cal [...]ed la Dolaz, in a ſmart and continuing Rain. So that I will not deny, but in Summer- [...]ime the Vapours may contribute ſomewhat [...]o the Springs; as I have elſewhere intimated.

And now that I am diſcourſing of theſe [...]hings, give me leave to ſet down an Obſervation I made in the laſt Great Froſt, the biggeſt that was ever known in the memory of Man, which I had before met with in Books, but did not give firm credit to, that [...]s, that notwithſtanding the violence of the Froſt, all the Springs about us, brake out [...]nd ran more plentifully, than uſually they did at any other time: which I knew not what to impute to, unleſs perchance the cloſe [...]topping the Pores of the Earth, and keep [...]ng in that part, which at other times was [...]ont to vapour away; which Account, I neither then could, nor can yet fully ac [...]uieſce in.

To this I will here add an Abſtract of [...] Letter written by my Honoured Friend, Dr. Tancred Robinſon.

[Page] YOƲ may peradventure meet with ſom [...] oppoſition againſt your Hypotheſis [...] Fountains, tho indeed I am more and more co [...] firm'd in your Opinion of them, and the [...] of the Mountains. Father Tachart in his Second Voyage to Siam, ſays, when he went up the Top of the Table Mountain at the Cap [...] of Good Hope, the Rocks and Shrubs we perpetually dropping and feeding the Spri [...] and Rills below, there being generally Clo [...] hanging on the ſides near the Top. The ſ [...] obſervation hath been frequently made by [...] Engliſh Merchants in the Madera and Can [...] Iſlands, eſpecially in their Journies up to [...] Pike of Teneriff, in which, at ſuch and ſ [...] heights, they were always wet to the skin, the droppings of the great Stones, yet no R [...] over head; the ſame I have felt in pa [...] over ſome of the Alps. The Trees, which the Iſlands of Ferro and St. Thomas, are ſ [...] to furniſh the Inhabitants with moſt of t [...] Water, ſtand on the ſides of vaſt Mountai [...] Voſſius in his Notes on Pomponius Mela, firms them to be Arboreſcent Ferula's; I [...] lieve there is ſomething in the many Relati [...] of Travellers and Voyagers concerning th [...] Trees; but then I fancy they are all miſtak [...] when they ſay, the Water iſſues out of [...][Page]Trees: The Vapors ſtop't by the Mountains condenſe and diſtil down by the Boughs. There being no Mountains in Aegypt, may be one reaſon, why there is little or no Rain in that Countrey, and conſequently no freſh Springs; therefore in their Caravans they carry all their Water with them in great Borracio's. This may be the cauſe that the vaſt Ridge and Chain of Mountains in Peru, are continually water'd, when the great Plains in that Countrey are all dry'd up and parch't. This Hypotheſis concerning the Original of Springs from Vapours, may hold better in thoſe hot Regions within and near the Tropicks (where the Exhalations from the Sea are moſt plentiful, moſt rarify'd, and Rain ſcarce) than in the Temperate and Frigid ones (where it rains and ſnows generally on the Vertices of the Mountains) yet even in our European Climates I have often obſerv'd the Firs, Pines, and other Vegetables near the Summits of the Alps and Appennines, to drop and run with Water, when it did not rain above; ſome Trees more than others, according to the denſity and ſmoothneſs of their Leaves and Superficies, whereby they ſtop and condenſe the Vapours more or leſs. The Beams of the Sun having little force on the high parts of Mountains, the interrupted Vapours muſt continually moiſten them, and (as in the head of an Alembick) [Page]condenſe and trickle down; ſo that we owe part of our Rain, Springs, Rivers, and conveniencies of Life, to the operation of diſtillation and Circulation by the Sun, the Sea, and the Hills, without even the laſt of which, the Earth would ſcarce be habitable. This preſent year in Kent they have had no Rain ſince March laſt; therefore moſt of their Springs are dry at this very day, a [...] I am aſſur'd from good hands. The high ſpouting of Water even to three Fathoms perpendicul [...] out of innumerable holes on the Lake Zirkni [...] in Carniola after Rains on the adjacent Hills, exceeds the ſpirting Gips or natural Jet d'ea [...] we have in England.

Novemb. 12. 1691.

Tancred Robinſon

I have read of ſome Philoſophers, wh [...] imagined the Earth to be a great Animal, an [...] that the ebbing and flowing of the Sea, w [...] the reſpiration of it: and now methinks, i [...] this Doctrine be true, we have found on [...] the Circulation of its Blood, or ſomethin [...] like it. For the Water muſt upon this ſuppoſition▪ move, in proportion to its bul [...] faſter through the Veins of this round An [...] mal, than the blood doth through thoſe [...] other living Creatures.

But let us ſuppoſe, that the Rivers [...] daily carry down to the Sea half an Ocea [...] of Water, and that the Rain ſupplies all tha [...] as our Opinion is, and ſee what we can i [...] fer [Page] from thence: I think it will be granted that ordinarily (communibus annis) the Rain that falls in a whole year amounts not to above one quarters continual Rain. Now if this ſuffices for a daily effuſion of half an Ocean, it is clear, that if it ſhould rain without any intermiſſion all the year round, the Rivers would pour out two Oceans into the Sea daily. And ſo in forty days continual Rain there would diſtil down upon the Earth eighty Oceans of Water. A prodigious quantity indeed and ſcarce credible, which if the Water be carried off as faſt as it comes on, infers a Circulation of a quantity of Water equal to the whole Ocean twice in twenty four hours. Suppoſing then thar ſo much Water daily deſcends upon the Earth, I argue thus, The Water falling upon the Earth muſt have ſome time to run down to the Sea, and according to the ſmall declivity of the Continent, (ſuppoſe the Mountains pared off and the Land levelled) a conſiderable one too: and we ſee it actually hath, ſo that the Floods in great Rivers follow ſome days after the falls of Rain upon the higher grounds. And ſo tho at the time of the general Deluge the Waters haſtned down to the Sea as faſt as the declivity of the Earth would permit, yet they breaking out of the Fountains of the Abyſs, and falling down [Page] from the Clouds abundantly faſter than they could run down the gentle declivity of the Earth, it deſerves to be conſidered whether by the end of forty days there might not have been water enough amaſſed to cover the Mountains fifteen Cubits high. And yet rhe Scripture doth not in plain terms ſay, that ever the waters of the Flood aroſe fifteen C [...] bits above the tops of the higheſt Mountains, as Mr. Warren well obſerves. Moreover, to me it doth not ſeem clearly to limit the time of the Rains deſcent to forty days: but it may import that the Rain had continued ſo long before the Ark was lifted up above the Earth; and that it ceaſed not till one hundred and fifty days were over: for ſo long the Waters are ſaid to have prevailed upon the Earth, Gen. 7.24. that is continued and increaſed; whereas had the Rain ceaſed, and the Fountains been ſtopped at forty day [...] end, the declivity of the Land would in a [...] likelihood have ſunk the Waters much by the end of one hundred and fifty days: which it was ſo far from doing, that notwithſtanding the help of the Wind, the top [...] of the Mountains were not ſeen till the beginning of the tenth Month, that is till tw [...] hundred and ſeventy days were paſt. Neither yet did the Mountains help but rathe [...] hinder the deſcent of the Waters down to [Page] the Sea, ſtraitning it into Channels, obſtructing its paſſage, and forcing it to take Circuits, till it got above the Ridges and tops of them.

As to this Argumentation and Inference the caſe is the ſame, if we hold that the Water circulates through the Veins of the Earth. For ſuppoſing the Rivers pour forth half an Ocean daily, and granting that in times of Floods their Streams are but double of their uſual Currents (though I verily believe they are more than quadruple) and that the effuſions of the Fountains be in like meaſure augmented, it will follow that the daily diſcharge of the Rivers will amount to two Oceans. Now at the time of the general Deluge both theſe Cauſes concurred. For there being a conſtant Rain of forty eight days, there muſt on that account be a continual Flood, and the Fountains of the great Deep being broken up, they muſt in all likelihood afford as much Water as the Rain: which whither it would not ſuffice in forty natural days to produce a Flood as big as that of Noah, notwithſtanding the continual deſcent and going off of the Waters, I propoſe to the conſideration of the Ingenious. Eſpecially if we allow, as is not unreaſonable to ſuppoſe, that the Divine Providence [Page] might not firſt cauſe a contrary Wind to ſtop and inhibit the deſcent of the Waters, as afterwards he raiſed an aſſiſting one to carry them off.

I have but one thing more to add upon this Subject, that is, that I do not ſee how their Opinion can be true, who hold that ſome Seas are lower than others, as for Example, the Red Sea than the Mediterranean. For it being true that the Water keeps its level, that is, holds its ſuperfices every where equidiſtant from the Center of Gravity; or if by accident one part be lower, the reſt by reaſon of their fluidity will ſpeedily reduce the ſuperficies again to an equality. The waters of all Seas communicating either above, or under ground, or both ways, one Sea cannot be higher or lower than another: but ſuppoſing any accident ſhould elevate or depreſs any, by reaſon of this confluence or communication it would ſoon be reduced to a level again, as might demonſtratively be proved.

But I return, to tell the Reader what I think the moſt probable of all the Cauſes I have heard aſſigned of the Deluge, which is, the Center of the Earth being at that time changed, and ſet nearer to the Cente [...] or middle of our Continent, whereupon the [Page] Atlantick & Pacifick Oceans muſt needs preſs upon the Subterraneous Abyſs, and ſo, by mediation thereof, force the Water upward, and at laſt compell it to run out at thoſe wide mouths and apertures made by the Divine Power breaking up the Fountains of the great Deep. And we may ſuppoſe this to have been only a gentle and gradual Emotion, no faſter than that the Waters running out at the bottom of the Sea, might accordingly lowre the Superficies thereof ſufficiently, ſo that none needed run over the Shores. Theſe Waters thus powred out from the Orifices of the Fountains upon the Earth, the declivity being changed by the removal of the Center, could not flow down to the Sea again, but muſt needs ſtagnate upon the Earth, and overflow it; and afterwards the Earth returning to its old Center, return alſo to their former Receptacles.

If any ſhall object againſt this Hypotheſis, becauſe by it the Flood will be rendr'd Topical, and reſtrained only to the Continent we live in: though I might plead the Unneceſſarineſs of drowning America, it being in all probability unpeopled at that time; yet becauſe the Scripture uſeth general expreſſions concerning the extent of the Flood, ſaying, Gen. 1.19. And all the high hills that were under the whole heaven were covered; [Page] and again, Ver. 22. All in whoſe noſtrils was the breath of life, of all that was in the dry land dyed. And becauſe the Americans alſo are ſaid to have ſome ancient Memorial Tradition of a Deluge; and the Ingenious Author of the Theory of the Earth hath by a moderate Computation, demonſtrated, tha [...] there muſt be then more people upon the Earth, than now: I will propoſe anothe [...] way of ſolving this Phaenomenon, and that is, by ſuppoſing that the Divine Power might at that time, by the inſtrumentality of ſome natural Agent, to us at preſent unknown, ſo depreſs the Surface of the Ocean, as to force the Waters of the Abyſs through the forementioned Channels and Apertures, and ſo make them a partial and concurrent Cauſe of the Deluge.

That there are at ſome times in the courſe of Nature extraordinary preſſures upon the Surface of the Sea, which force the Water outwards upon the Shores to a great height is evident. We had upon our Coaſts the laſt year an extraordinary Tide, wherein the Water roſe ſo high, as to overflow all the Sea-banks, drown multitudes of Cattel, and fill the lower Rooms of the Houſes of many Villages that ſtood near the Sea, ſo that the Inhabitants, to ſave themſelves, were forced to get up into the upper Rooms and Garrets [Page] of their Houſes. Now how this could be effected, but by an unuſual preſſure upon the Superficies of the Ocean, I cannot well conceive. In like manner that the Divine Providence might at the time of the Deluge ſo order and diſpoſe ſecond Cauſes, as to make ſo ſtrong a preſſure upon the face of the Waters, as to force them up to a height ſufficient to overflow the Earth, is no way unreaſonable to believe.

Theſe Hypotheſes I propoſe, as ſeeming to me at preſent moſt facile and conſonant to Scripture, without any concern for either of them; and therefore am not folicitous to gather together, and heap up Arguments to confirm them, or to anſwer Objections that may be made againſt them, being as ready to relinquiſh them upon better information, as I was to admit and entertain them.

Of the Effects of the Deluge.

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I Come now to the Third Particular propoſed, that is, To enquire concerning the Conſequents of the Deluge, What conſiderable effects it had upon the Earth and its Inhabitants.

It had doubtleſs very great, in▪ changing the Superficies of the dry Land: In ſome places adding to the Sea; in ſome taking from it; making Iſlands of Peninſulae, and joining others to the Continent; altering the Beds of Rivers, throwing up leſſer Hills, and waſhing away others, &c. The moſt remarkable effects it's likely were in the skirts of the Continents; becauſe the Motion of the Water was there moſt violent. Athanaſius Kircher De Arca Noae, p. 192 gives us a Map and Deſcription of the World after the Flood, ſhewing what Changes were made therein by it, or upon occaſion of it afterward, as he fanſies or conjectures. But becauſe I do not love to trouble the Reader with uncertain Conjectures, I ſhall content my ſelf to have ſaid [Page] in general, that it may rationally be ſuppo [...]ed, there were then great Mutations and Alterations made in the ſuperficial part of the Earth: but what they were, though we may gueſs, yet can we have no certain knowledge of: and for particulars, refer the curious to him.

One malignant effect it had upon Mankind, and probably upon other Animals too, in ſhortning their Age, or the duration of their lives; which I have touched before, and ſhewn, that this diminution of Age, is to be attributed either to the change of the Temperature of the Air, as to Salubrity, or Equality, (ſudden and frequent changes of Weather having a very bad influence upon the Age of Man in abbreviating of it, as I could eaſily prove) or elſe to the deteriority of the Diet; or to both theſe Cauſes. But how the Flood ſhould induce or occaſion ſuch a change in the Air and productions of the Earth, I do not comprehend.

Of formed Stones, Sea-ſhells, and oth [...] Marine-like Bodies found at great d [...] ſtances from the Shores:

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ANother ſuppoſed Effect of the Floo [...] was a bringing up out of the Sea, a [...] ſcattering all the Earth over an innumerabl [...] multitude of Shells and Shell-fiſh; there b [...] ing of theſe ſhell-like Bodies, not only o [...] lower Grounds and Hillocks, but upon t [...] higheſt Mountains, the Appeunine and Alp [...] themſelves. A ſuppoſed Effect, I ſay, becauſe it is not yet agreed among the Learned, wh [...] ther theſe Bodies, formerly called petrif [...] Shells, but now a-days paſſing by the nam [...] of formed Stones, be original Productions of Nature, formed in imitation of the Shells of Fiſhes; or the real Shells themſelves, either remaining ſtill entire and uncorrupt, or petrified and turned into Stone, or at leaſt, Stones caſt in ſome Animal Mold. Both parts have ſtrong Arguments and Patrons. I ſhall not ballance Authorities, but only conſider and weigh Arguments.

[Page]Thoſe for the latter Part, wherewith I ſhall begin, are,

Firſt, Becauſe it ſeems contrary to that great Wiſdom of Nature, which is obſervable in all its Works and Productions, to deſign every thing to a determinate end, and for the attaining that end, make uſe of ſuch ways, as are moſt agreeable to mans reaſon, that theſe prettily ſhaped Bodies, ſhould have all thoſe curious Figures and Contrivances (which many of them are formed and adorned with) generated or wrought by a Plaſtic Vertue, for no higher end, than only to exhibit ſuch a form. This is Mr. Hook's Argumentation. To which Dr. Plot anſwers, That the end of ſuch Productions, is to beautifie the World with thoſe Varieties; and that this is no more repugnant to the Prudence of Nature, than is the production of moſt Flowers, Tulips, Anemones, &c. of which we know as little uſe of, as of formed Stones. But hereto we may reply, That Flowers are for the ornament of a Body, that hath ſome degree of life in it: a Vegetative Soul, whereby it performs the actions of Nutrition, Auction and Generation; which it is reaſonable ſhould be ſo beautified: And, Secondly, Flowers ſerve to embrace and cheriſh the Fruit, while it is yet tender; and to defend it from the injuries of Sun and Weather; [Page] eſpecially for the Protection and Security of the Apices, which are no idle or uſeleſs part, but contain the Maſculine Sperm and ſerve to give fecundity to the Seed Thirdly, Though formed Stones may be uſeful to Man in Medicine, yet Flowers afford us abundantly more uſes, both in Meat and Medicine.

Yet I muſt not diſſemble, that there is a Phaenomenon in Nature, which doth ſome what puzzle me to reconcile, with the prudence obſervable in all its works; and ſeem ſtrongly to prove, that Nature doth ſometimes ludere, and delineate Figures, for [...] other end, but for the ornament of ſome Stones, and to entertain and gratifie our Curioſity, or exerciſe our Wits. That is, tho [...] elegant impreſſions of the Leaves of Plan [...] upon Cole ſlate, the knowledge whereof, [...] muſt confeſs my ſelf to owe to my Learned and Ingenious Friend, Mr. Edward Lloyd o [...] Oxford, who obſerved of it in ſome Cole pits in the way from Wycheſter in Gloceſterſhire to Briſtoll; and afterwards communicated to me a Sample of it. That which [...] found, was marked with the Leaves of two o [...] three kinds of Ferns and of Harts-tongue. He told me alſo, that Mr. Woodward, a Londoner ſhewed him very good Draughts of th [...] common female Fern, naturally [...]ormed i [...] [Page] Cole, which himſelf found in Mendip Hills, and added, that he had found in the ſame Pits, Draughts of the common Cinquefoil, Clover-graſs and Strawberries. But theſe Figures are more diligently to be obſerved and conſidered.

Secondly, There are found in the Earth at great diſtance from the Sea, real Shells unpetrified and uncorrupted, of the exact Figure and Conſiſtency of the preſent natural Sea-ſhells, and in all their parts like them, and that not only in the lower Grounds and Hillocks near the Sea, but in Mountains of a conſiderable height, and diſtant from the Sea. Chriſtianus Mentzelius in his Diſcourſe concerning the Bononian Phoſphorus, gives us a relation of many Beds of them found mingled with Sand in the upper part of a high Mountain not far from Bologna in Italy. His words are theſe, Non procul monte Paterno dicto, lapidis Bononienſis patria, unico forte milliari Italico diſtanti (loci nomen excidit memoriâ) ingens mons imminet praeruptus à violentia torrentium aquarum, quas imbres frequentes ex vicinis montibus confluentes efficiunt, atque inſignes terrarum moles ab iſto monte proſternunt ac dejiciunt. In hac montis ruina, ſuperiore in parte viſuntur multae ſtrages ſerieſve, ex teſtis conchyliorum omnis generis, plurimâ arenâ interjectâ, inſtar ſtrati ſuper[Page]ſtratum (ut chymicorum vulgus loquitur.) Eſt enim inter haſce teſtarum conchylior [...] ſtrages ſeriéſve arena ad craſſitiem uln [...] ultra interpoſita. Erant autem teſtae va [...] rum conchyliorum, omnes ab invicem diſtin [...]e nec cuiquam lapidi impactae, adeò ut ſep [...] tim omnia manibus tractari & dignoſci p [...] rint. Effecerat hoc arena pura, nullo l [...] lutove intermixta, quae conchyliorum teſt [...]s [...] fervaverat per multa ſecula integras. I [...] rea verò diuturnitate temporis omnes iſtae [...] erant in albiſſimam calcem facilè reſolubila Fabius Columna alſo obſerves, that in t [...] tophaceous Hills and Cliffs about Andr [...] in Apulia, there are found various ſorts [...] Sea Shells, both broken and whole, unco [...] rupt, and that have undergone no change. A [...] Ovid in Metam. lib. 15. ‘Et procul à pelago Conchae jacuere marine.’ I am alſo informed by my Learned and W [...] thy Friend Dr. Tancred Robinſon, That S [...] nior Settali ſhewed him in his Muſeum [...] Milan, many Turbens, Echini, Pearl-ſhe [...] (one with a Pearl in it) Pectunculi, and ſ [...] veral other perfect Shells, which he himſe [...] found in the Mountains near Genoa, and a [...] terwards my ſaid Friend took notice al [...] of ſeveral Beds of them himſelf, as he paſſe [Page] over Mount Cenis, above fifty Leagues diſtant from the Sea. Moreover, my forementioned Friend Mr. Lloyd ſent me perfect Eſcallop and Sea-Urchin Shells, exactly reſembling the like Sea-Shells, both for figure, colour, weight and conſiſtency: which he himſelf gathered up near Oxford. Now that Nature ſhould form real ſhells, without any deſign of covering an Animal, is indeed ſo contrary to that innate Prolepſis we have of the Prudence of Nature, (that is the Author of Nature) that without doing ſome Violence to our Faculties, we can hardly prevail with our ſelves to believe it: and gives great countenance to the Atheiſts aſſertion, that things were made or did exiſt by chance, without counſel or direction to any end.

Add hereto Thirdly, That there are other Bodies beſides Shells found in the Earth, reſembling the Teeth and Bones of ſome Fiſhes, which are ſo manifeſtly the very things they are thought only to reſemble, that it might be eſteemed obſtinacy in any man that hath viewed and conſidered them to deny it. Such are the Gloſſopetrae dug up in Malta in ſuch abundance, that you may buy them by meaſure, and not by tale: and alſo the Vertebres of Thornbacks and other Cartilagineous Fiſhes there found, and ſold for Stones [...]mong the Gloſſopetrae, which have no greater [Page] diſſimilitude to the Teeth of a living Shark, and Vertebres of a Thornback, then lying ſo long in the Earth, as they muſt needs have done, will neceſſarily induce. And if the very inſpection of theſe Bodies, is not enough to convince any man, that they are no Stones, but real Teeth and Bones, Fabius Columna proves it by ſeveral ſtrong Arguments. 1. Thoſe things which have a woody, bony or fleſhy nature, by burning are changed firſt into a Coal, before they go into a Calx or Aſhes: but thoſe which are of a tophaceous or ſtony ſubſtance, go not firſt into a Coal, but burn immediately into a Calx or Lime, unleſs by ſome vitreous or metallick mixture they be melted. Now theſe Teeth being burnt, paſs preſently into a Coal, but the tophous ſubſtance adhering to them, doth not ſo; whence it is clear, that they are of an oſſeous, and no ſtony nature.

Next he ſhews, that they do not ſhoot into this form after the manner o [...] Salts or Cryſtal, which I ſhall have occaſio [...] further to treat of by and by. Then h [...] proves it from that Axiom, Natura nihil f [...] cit fruſtra; Nature makes nothing in vai [...] But theſe Teeth, were they thus formed i [...] the Earth, would be in vain; for they coul [...] not have any uſe of Teeth; as neither th [...] [Page] Bones of ſupporting any Animal. Nature never made Teeth without a Jaw, nor Shells without an Animal Inhabitant, nor ſingle Bones, no not in their own proper Element, much leſs in a ſtrange one. Further he argues, from the difficulty or impoſſibility of the Generation of Gloſſopetrae in ſuch places; becauſe, among Tophi and Stones in thoſe dry places, there could not be found matter fit for to make them of. But granting that, [...]he queries whether they were generated at firſt all of a ſudden, or grew by little and [...]ittle from ſmall to great, as Animals Teeth, whoſe form they imitate, do. If the firſt be [...]aid, He demands, Whether the Tophus, out of which they were extracted, were gene [...]ated before or after the Teeth were perfected? If it be ſaid before, he asks, Whether [...]here were a place in it of the figure and magnitude of the Tooth, or did the Tooth make it ſelf a place? If the Tophus were [...]oncrete before, and without a cavity, the [...]egetative power of the Stone now in birth, [...]ould not by force make it ſelf a place in [...]he hard and ſolid Tophus; or if it could and [...]id, the Tophus muſt needs be rent. If there were a place before ready made in the To [...]hus, then was not that figure excavated in [...]he Tophus by the vegetative nature of the Tooth it ſelf; but the Tophus by its own nature [Page] and precedent cavity, gave the form to the Tooth. If the latter part be choſen, and it be ſaid, that the Stone by its vegetative power grew by degrees; it may be anſwered as before, that could not be; becauſe the hardneſs of the Tophus could not have yielded to the vegetative force of the Tooth, but would rather have been rent or divided by it; or rather the Tophus it ſelf muſt have vegetated, containing a cavity or uterus of the ſhape of the Tooth, into which a [...] oſſeous humor, penetrating through the Pores, and filling the cavity of the Ʋterus, muſt there have coagulated, and taken the form thereof, as is obſerved in Stones that have their original from a Fluor. That both Tooth and Caſe might vegetate together he denies, becauſe in all the Teeth which he had ſeen, the Baſis or Root was found broken, and that not with an uniform fracture but different in every one. Which Argument is not to be ſlighted, for that it ſhew [...] or proves, that there was no vegetation i [...] the caſe; becauſe in all other figured Foſſils it is obſerved, that they are never foun [...] mutilous, broken or imperfect. Neithe [...] can it reaſonably be ſaid or believed, tha [...] theſe Roots or Teeth were by ſome chanc [...] broken within the Tophi, but rather, tha [...] when they were caſually overwhelmed an [...] [Page] buried in that tophous Earth, they were broken off from the Jaws of the Animal in thoſe volutations, and ſo in that manner mutilated. Another Argument to prove them to be true Teeth and no Stones, he brings from their various parts and figures, which muſt elſe have been ſo wrought and formed in vain. The Tooth being not one homogeneous Body, but compounded of parts of a different conſtitution, there muſt in the formation of it be made a various election of humors, one for the Root, one for the Inner Part, one for the Superficies of it. Then for the Figures, Magnitude, Situation or Poſture, and fitting of them; ſome are great, and broad, and almoſt triangular; others narrower and ſmaller, others very ſmall and narrow, of a pyramidal figure, ſome ſtreight, ſome crooked, bending downwards, or toward the nether ſide, ſome inclining toward the left, others toward the right ſide: ſome ſerrate with ſmall Teeth, others with great Indentures (which is obſerved in the leſſer triangular ones) ſome ſmooth without any Teeth, as the narrow pyramidal ones. All which things are obſerved in Shark's Teeth, not only by the Learned Naturaliſts, but alſo by Fiſher-men and Mariners. The firſt row of Teeth in theſe Animals hanging out of the mouth, [Page] bend forward and downward; the ſecond row are ſtreight, eſpecially toward the ſides of the mouth, where they are triangular and broad, the other rows bend downward toward the inner part of the mouth. Thus far Diſſert. De Gloſſopetra. Columna.

Fourthly, If theſe formed Stones be indeed original Productions of Nature, in imitation of Shells and Bones, how comes it to paſs, that there ſhould be none found, that reſemble any other natural Body, but the Shells and Bones of Fiſhes only? Why ſhould not Nature as well imitate the Horns, Hoofs, Teeth, or Bones of Land Animals, or the Fruits, Nuts, and Seed of Plants? Now my learned Friend Mr. Edward Lloyd above mentioned, who hath been moſt diligent in collecting, and curious in obſerving theſe Bodies of any man I know, or ever heard of, tells me, that he never found himſelf, or had ſeen in any Cabinet, or Collection, any one Stone that he could compare to any part of a Land Animal. As for ſuch that do not reſemble any part of a Fiſh, they are either Rock Plants, as the Aſtroites, Aſteriae trochites, &c. or do ſhoot into that form, after the manner of Salts and Fluors, as the Belemnites and Selenites.

Fifthly, Thoſe that deny theſe Bodies to have been the Shells and Bones of Fiſhes, [Page] have given us no ſatisfactory account of the manner of their Production. For that they do not ſhoot into that form after the manner of Salts, may be proved by many Arguments. Firſt, All Salts that ſhoot their Cryſtals or Concretions, are of one uniform ſubſtance, and their Figures are more ſimple, and may be owing to the Figure of the Principles whereof they are compounded: in other Bodies that ſhoot, as the Pyrites and Belemnites, one may obſerve ſtreight Radii or Fibres proceeding from one Center. Secondly, Did thoſe Bodies ſhoot into theſe Figures after the manner of Salts, it ſeems ſtrange to me, that two Shells ſhould be ſo adapted together at the heel, as to ſhoot out to the ſame extenſion round, and the upper and nether Valve be of different Figure, as in natural Shells. Thirdly, Were theſe Bodies produced in the manner of ſaline Concretions, it's ſtrange there ſhould be ſuch varieties of them, and their Shapes ſo regular, and exactly circumſcribed: ſo great a diverſity of Figures, arguing a greater variety of Salts, or of their modifications and mixtures, than are likely to be found in Nature; and the Curvilineous Concretions of Salts never, that I have yet ſeen, appearing in that regularity of Figure and due Circumſcription, as in theſe Bodies: which is [Page] an Argument of the Government of ſome Principle, ſuperior to Matter figured and moved, in their Formations.

4ly, Were theſe Bodies nothing but Concretions of Salts or ſaline mixtures, it ſeems no leſs ſtrange, that ſo many Liquors impregnated with all ſorts of Salts and Mineral Juices, in all proportions, having been at one time or other induſtriouſly or accidentally expoſed to cryſtallize, and let ſtand long in Veſſels, there ſhould never have been found in them any ſuch Concretions. For if any had happened, we ſhould doubtleſs have heard of them, and the Obſervers would have improved ſuch an Experiment to the Production of the like Bodies at their pleaſure. So I have finiſhed what I have to alledge in defence of the latter part, That theſe formed Stones, were ſometimes the real Shells or Bones of Fiſhes, I mean the figured part of them.

I proceed now to ſet down, what may be objected againſt this Opinion, or offered in aſſertion of the contrary, viz. That theſe Bodies are primitive Productions of Nature, in imitation of the Shells and Bones of Fiſhes.

Againſt the former Opinion we have been pleading for, it may be objected, That there follow ſuch ſtrange and ſeemingly abſurd [Page] Conſequences from it, as are hardly reconcileable to Scripture, or indeed to ſober Reaſon: as,

Firſt, That the Waters muſt have covered the whole Earth, even the higheſt Mountains, and that for a long time, there being found of theſe Shells, not only in the moſt mountainous parts of our Countrey, but in the higheſt Mountains in Europe, the Appennine and Alps themſelves, and that not only ſcattered, but amaſſed in great lumps, and lying thick in Beds of Sand, as we have before ſhewn. Now this could hardly be the effect of a ſhort Deluge, which if it had carried any Shell fiſh ſo high, would in all likelihood have ſcattered them very thin. Theſe Beds and Lumps of them neceſſarily inferring, that they muſt have bred there, which is a work of time.

Now the general Deluge laſted in the whole, but ten Months; and it's not likely the Tops of the Mountains were covered half that time. Neither is it leſs repugnant to Reaſon than Scripture; for if the Waters ſtood ſo high above the Earth, for ſo long a time, they muſt by reaſon of their Confluence, be raiſed as high above the Sea too. But what is now become of this huge Maſs of Waters, equal to ſix or ſeven Oceans? May not the Stoicks here ſet in, and help us [Page] out at a dead lift? The Sun and Moon, ſay they, might poſſibly ſup it all up. Yea, but we cannot allow time enough for that; for according to the moderate Draughts they take now a-days, one Ocean would ſuffice to water them many Ages, unleſs perchance when they were young and hot, they might need more drink. But to be ſerious, I have no way to anſwer this Objection, but by denying, that there are any Beds or great Lumps and Maſſes of theſe formed Stones to be found near the Tops of the Alps, or other high Mountains; but yet there might be ſome particular Shells ſcattered there by the general Deluge. Another thing there is as difficult to give an account off, as of the Shells getting up to the Tops of Mountains: that is, of thoſe ſeveral Beds or Floors of Earth and Sand, &c. one above another, which are obſerved in broken Mountains. For one cannot eaſily imagine, whence theſe Floors o [...] Beds in the manner of Strata ſuper ſtrata (as the Chymiſts ſpeak) ſhould come, but from the Sediments of great Floods, which how or whence, they could bring ſo great a quantity of Earth down, when there was but little Land above the Sea, I cannot ſee. And one would likewiſe be apt to think, that ſuch a Bed of Sands, with plenty of Cockle-ſhells intermixt, as we mentioned before [Page] in the Mountain near Bononia in Italy, muſt have been ſometimes the Bottom of the Sea. But before one can give a right judgment of theſe things, one muſt view the Mountains where ſuch Layers and Beds of Earth and Shells are found: for perchance they may not be elevated ſo high above the preſent Surface of the Sea, as one would judge by the deſcriptions of them.

Secondly, It would hence follow, that many Species of Shell-fiſh are loſt out of the World, which Philoſophers hitherto have been unwilling to admit, eſteeming the deſtruction of any one Species a diſmembring of the Univerſe, and rendring it imperfect: whereas they think the Divine Providence is eſpecially concerned to ſecure and preſerve the Works of the Creation: and that it is ſo, appears, in that it was ſo careful to lodge all Land-Animals in the Ark at the time of the general Deluge. The Conſequence is proved in that, Among theſe petrified Shells, there are many ſorts obſerved, which are not at this day, that we know of, any where to be found. Such are a whole genus of Cornua Ammonis, which ſome have ſuppoſed to be Nautili, though to me they do not ſeem ſo to be, but a different Genus by themſelves, of which there have not any been ſeen either caſt a ſhore, or raked [Page] out of the Sea, at any time, that ever I heard of. Nay, my very Learned and Honoured Friend Dr. Liſter proceeds further, and ſaith, That when he particularly examined ſome of our Engliſh Shores for Shells, as alſo the Freſh Waters and the Fields, that he did never meet with any one of thoſe Species of Shells found at- Adderton in Yorkſhire, Wansford bridge in Northamptonſhire, and about Gunthorp and Beauvoir-Caſtle, &c. any where elſe, but in their reſpective Quarries. What can we ſay to this? Why it is poſſible that many ſorts of Shell-Fiſh may be lodged ſo deep in the Seas, or on Rocks ſo remote from the Shores, that they may never come to our ſight.

Thirdly, It follows alſo, that there have been Shell fiſh in theſe cold Northern Seas of greater bulk and dimenſions, than any now living; I do not ſay in theſe, but in the moſt Southernly and Indian; viz. Cornua Ammonis of two foot diameter, and of thickneſs anſwerable.

To this I anſwer, That there are no petrified Shells that do in bigneſs much exceed thoſe of the natural Shell fiſh found in our Seas, ſave the Cornua Ammonis only, which I ſuſpect to have never been, nor had any relation to any Shells of Fiſhes: or to imitate or reſemble them, at leaſt ſome of [Page] them. As for the Nautili, they are much different from them. For the Nautili, at leaſt all the Species of them known to us, are (as Dr. Plot well obſerves) extravagantly broad at the mouth, and have not more than two other ſmall turns at the moſt, whereas the turns of the Ophiomorphites are proportionable one to another; and in number many times four or five, and ſometimes ſix, if we may believe Aldrovand. And there are Nautili lapidei, which do as nearly reſemble the Nautilus Shells as any other Cochlites do their reſpective prototypes, As Mr. Lloyd aſſures me he had obſerved many in Muſeums. And the Learned and Ingenious Mr. Richard Waller then Secretary to the Royal Society in a Letter to me dated Feb. 4.—87. writes, That he had been lately at Keinſham in Sommerſetſhire, and making a ſearch after the Cornua Ammonis, found one of the true Nautilus ſhape, covered in ſome places with a ſhelly Incruſtation with the Diaphragms to be ſeen to the Center of the Volutae, and in each Diaphragm, the hole by which they communicate one with another, by a ſtring or gut in the Fiſh. This was of a very hard Stone and large ſize, weighing at leaſt twenty eight pound, though ſome part was broken off. Another Argument that they have no relation to the common [Page] Nautili, is, that they break into pieces ſomewhat reſembling Vertebres, as I was firſt adviſed by the fore remembred Mr. Lloyd, and have ſince noted my ſelf. I alſo received from that very Ingenious and Inquiſitive Gentleman, happy in making natural Diſcoveries, Mr. William Cole of Briſtoll ſuch an Account of a ſort or two of theſe Ophiomorphus Bodies, as is enough to ſtagger any mans belief, if not utterly to overthrow his Opinion of their owning their original to any Sea-ſhell; which take in his words. Among others of this kind of Bodies which I have obſerved, I ſhall inſtance in one, which can be reduced to none but the Ophiomorphites, which I found growing between the thin Plates of a kind of brittle blew Slate in large Rocks, ſome a furlong within the Full-Sea Mark, and in ſome where the Water comes not at higheſt Tides, only in great Storms, when the Waves break, it is daſht ſometimes againſt them, being forced up by the Winds; which being broken with a convenient Tool, will ſhiver all into very thin Plates; between which I have found in abundance of thoſe Stones, but as brittle as the Slate in which they grew, and of the ſame conſiſtence; but ſo thin, that the broadeſt, being about four Inches, are not ſo thick as a Half-Crown Piece, ſome not half an Inch broad, were as[Page]thin as a Groat, and ſo proportionably up to the largeſt, covered with a Superficies as thin, and exactly of the colour of Silver foil: and where the Sea water waſheth them, and they are expoſed to the Sun and Wind when the Tide is gone, they are tarniſhed, and appear of a Gold, Purple, Blew and Red; as any thing on which Silver foil is laid, being expoſed a conſiderable time to the Sun, Wind and Weather, will do. Theſe have the ſame Spiral Figures, and as regular as the other Serpent-Stones, and being taken off with a Knife, leave the ſame impreſſions on both ſides of the Slate.

In ſome ſuch Rocks of Slate, but much harder, I found ſome of thoſe Stones of another kind, thick in proportion to their breadth, from an Inch to twenty eight Inches broad; in the broadeſt one was at the great end (on which ſome Authors have fabulouſly reported the head to grow) ſix Inches thick: all of them covered over with a white Scale, which will be taken off, one coat under another, as Pearls or the Shells of ſome Fiſhes. I ſaw ſome impreſſions as big as the Fore-wheel of a Chariot, &c. What ſhall we ſay to this? Were there ever any Shell-fiſh in ours or other Seas, as broad as a Coach-wheel? others as thin as a Groat? What is become of all this kind of Ophiomorphite Shell-fiſh? And yet [Page] (which is ſtrange) both theſe kinds by Mr. Cole's deſcription, ſeem to have been covered with Shells.

By what I have ſaid concerning theſe Ophiomorphous Stones not to have been Nautili, I would not be thought to reflect upon, or detract from the Veracity or Exactneſs of the Obſervations of Mr. Robert Hook, whom, for his Learning and deep Inſight into the Myſteries of Nature, I deſervedly honour. I queſtion not, but he found in the Keinſham Ophiomorphites perfect Diaphragms of a very diſtinct ſubſtance from that which filled the Cavities, and exactly of that kind which covered the out-ſide, being for the moſt part Whitiſh, or Mother of Pearl coloured. Mr. Waller fore-mentioned atteſts the ſame, writing in his Letter to me of Feb. 4. 1687. that in the ordinary Snake-ſtones there, the ſhelly Diaphragms were very viſible. In this reſpect they do reſemble Nautili; though for their Figure they are much different, and of a diſtinct Genus. I never broke any of the Keinſham Stones; but of thoſe found about Whitby in Yorkſhire many; but could not obſerve in them any ſhell-like Diaphragms, only they broke into ſuch pieces as I mentioned before. And my Dear and much Honoured Friend Dr. Tancred Robinſon writes me, That he had [Page] broken ſeveral Cornua Ammonis, but could never find any Diaphragms or Valves in them, though he confeſſeth Mr. Woodward ſhew'd him one with ſuch in his curious Collection of Petrifactions. So that theſe Diaphragms are not to be found in all the ſorts of them. But if they be found in ſome, it is a ſtrong preſumption, that they were at firſt in all, however they come to diſappear.

In fine, theſe Ophiomorphous Stones do more puzzle and confound me, than any other of the formed Stones whatſoever, becauſe by Mr. Hook's Deſcription of theſe of Keinſham, they ſeem to have been, or to owe their Original to Shells; and yet there is nothing like them appears at this day in out or any other Seas, as far as I have heard or read.

Thirdly, A Second Argument to prove theſe formed Stones never to have been Shells▪ Dr. Plot affords us,Hiſt. nat. Oxf. p. 117. Becauſe that even thoſe Shells, which ſo exactly repreſent ſome ſorts of Shell-fiſh, that there can be no exception upon the account of Figure, but that they might formerly have been Shells indeed, at ſome places are found only with one Shell, and not the other. Thus in Cowley Common [in Oxfordſhire] we meet only with the gibbous, not the flat Shell of the [Page] petrified Oyſter, and ſo of the Eſcallop-Stones in the Quarries near Shotover: which if they had once been the Shells of Oyſters and Eſcallops, had ſcarce been thus parted. To this I anſwer, That this Argument is not neceſſarily concluſive; becauſe there may poſſibly be ſome reaſon of it, though we know it not, nor can eaſily imagine any. The like Anſwer may be returned to his next Argument.

Thirdly, Becauſe (ſaith the Doctor) I can by no means ſatisfie my ſelf, how it ſhould come to paſs, that in caſe theſe Bodies had once been moulded in Shells, ſome of the ſame kind ſhould be found in Beds, as the Conchites at Langley, Charlton, Adderbury; An [...] others ſcattered as at Glympton, and Teynton, [...] ſo the Oſtracites at Shotover and Cowley. N [...] how it ſhould fall out▪ that ſome of theſ [...] Bivalves ſhould always be found with thei [...] Shells ſeparate, as the Oſtracites and Pectines and others always cloſed together, as th [...] Conchites in all places I have yet ſeen.

Fourthly, Becauſe many of theſe forme [...] Stones ſeem now to be in fieri, (which is th [...] Doctor's next Argument) as the Selenites a [...] Shotover and Hampton-gay, the Conchytes [...] Glympton and Cornwell, many of which we [...] of a perfect Clay and others of Stone, & As for the Selenites, I grant them to hav [...] [Page] been in fieri, becauſe they are formed after the manner of Salts by ſhooting or cryſtallization; but concerning the Clay Cockles I ſay with the Civilians, ampliandum. But to give theſe Arguments their due, though they be not demonſtrative proofs, yet they infer a great degree of probability, and ſhrewdly urge and ſhake the contrary Opinion.

The other Arguments, the Doctor alledges, admit a plauſible ſolution, excepting ſuch as we have already touched, and given as good an anſwer to, as either the matter will admit, or we were able to give.

To the Firſt, That there are found Stones reſembling Shell-fiſh that ſtick to Rocks: I anſwer, That many of them might by accident be rub'd off the Rocks they ſtick to, or thruſt off by Birds inſinuating their Bills between the Shell and Rock, to feed upon their meat; but by what means ſoever it be, that they are ſometimes broken off, the matter of fact is certain; for we find many patelloe caſt upon the Shores by the working of the Sea, Why then might they not be brought up by the Flood?

To the Second, Why might not the Bones of Whales, Sea-horſes, all ſquamoſe Fiſhes, the great Shells of the Buccina, Murices, Conche Veneris, & Solenes, and almoſt all the [Page] cruſtaceous kind, as Crabs and Lobſters, &c. as well have been brought up and left behind by the Flood, and afterward petrified, as any of the teſtaceous kind? I anſwer, Of the great Buccina, Murices and Conchae Veneris, there are very few or none found in our Seas: it may be there are of them in the Mountains and Quarries of the Indies, were any man ſo curious as to ſearch them out: Though it's likely but few, becauſe being great things, eaſie to be ſeen, and that part of the World having been fully peopled ſoon after the Flood, their beauty might invite the Inhabitants to ſearch them out, and gather them up. But Secondly, Thoſe other kinds may poſſibly be leſs durable, and more apt to be wrought upon, to moulder, decay and be diſſolved in time by the Weather Rains and Moiſture of the Earth, or were not ſo ſuſceptive of petrifying Juices.

The Third Argument is already anſwered in the precedent Diſcourſe.

To the Fourth Argument as to what concerns the Selenites, Aſtroites and Belemnites we have anſwered already. That the Species of Brontiae cannot be the petrified Shell [...] of Echini Spatagi, the Arguments the Docto [...] alledges out of Ariſtotle and Rondeletius d [...] not evince. For though in ſome Seas the [...] may be [...], yet in other [Page] are they plentiful enough. In our own Seas at Llandwyn in the Iſle of Angleſey we may reaſonably conjecture, they are more plentiful than the common Echini any where with us; becauſe we found more of their Shells caſt up there on the Shore, than of the Echini in any Shore about England: nay, ſo common are they there, that even the Vulgar have taken notice of them, and impoſed a Name upon them, calling them Mermayds Heads. And though their Briſtles or Prickles were but ſmall, yet were they not few or thin ſet, as Rondeletius ſaith.

How the Snake-ſtones about Huntly-nab and Whitby in Yorkſhire came to be included in Globular or Centricular Stones, is not difficult to make out: for the Cliffs thereabout being Allume-ſtone or Mine, wherein theſe Snake-ſtones lye; the Sea in Springtides and tempeſtuous weather undermines and throws down part of the Shore or Cliffs, which by the fall break in pieces, and the Ophiomorphus Stone being harder than the reſt of the Cliff, is broken off from it by the fall, or its volutation in the Sea afterward, with ſome part of the Cliff or Allume-ſtone ſticking to each ſide of it where it is concave, and by reaſon of its Figure and Striae, cannot eaſily part from it.

[Page]Laſtly, To diſſemble nothing, I have my ſelf obſerved ſome Cockle-ſtones to have ſeemingly different impreſſions or Striae upon the ſame Superficies; which Phaenomenon it is very hard to give an account of. I have alſo obſerved a large Stone almoſt as hard as Marble, that was ſo marked every where throughout with the impreſſions of Cockles and their Striae, ſo croſſing one another in every part of it, that if it were nothing but Shells amaſſed together by a ſtony Cement; thoſe Shells muſt have before their Concretion been broken into infinite ſmall pieces or fragments, ſcarce any remaining entire; which I do not ſee how any Floods or working of the Sea, could poſſibly effect.

So I have finiſhed what I had to ſay concerning this ſuppoſed Effect of the Deluge, the bringing in of Shells, and ſcattering them all over the dry Land. But yet I muſt not diſmiſs this particular, till I have ſaid ſomething to an Objection that preſently occurrs to any one who conſiders this matter. The Waters of the Flood having been ſupplied partly by Rains, partly by the breaking up of the Fountains of the great Deep, and not by any Irruption or Inundation of the Sea, how could any Sea-ſhells at all be brought in by it?

[Page]To this I anſwer, That the great Deep communicates with the Sea; and the Waters riſing up out of the ſubterraneous Abyſs, the Sea muſt needs ſucceed, elſe would there have been an empty ſpace left in the middle of the Earth; ſo that the Shell-fiſh might as well come in this way from the bottom of the Sea, as by an Inundation: in like manner as the Fiſh in the Lake of Carniola, called the Zirchnitzer See do deſcend annually under gro [...]nd through many great holes in the bottom, and return again by the ſame holes. To all this I might add, that into the Lands near the skirts of the Sea, and lower Hills, theſe Shells might in part be brought by particular Floods, of which many we read of, & more poſſibly than are recorded in any Hiſtory may have happened ſince the general Deluge. Hence the chief Champions of the Opinion of Mock-ſhells are not difficult to grant, that in ſome Countries, and particularly along the Shore of the Mediterranean Sea, there may all manner of Shells be found promiſcuouſly included in the Rocks or Earth, and at good diſtances too from the Sea. Which are the words of Dr. Liſter, repeated and approved by Dr. Plot. But this will not ſerve their turn; for we have before proved, that in the middle part, and near the Center of our own [Page] Countrey, at a great diſtance from the Sea, viz. in Oxfordſhire, there are found not only ſhell-like Stones, but real Shells, or Mock-ſhells (as ſome eſteem them) for Figure, Colour, Weight, Conſiſtency, or any other Accident not to be diſtinguiſhed from true Shells; and that not ſuch as have been accidentally ſcattered there, but dig'd out of the ground in plenty, and of Fiſhes that are rarely found in our Seas: Patterns whereof were ſent [...]e by my Ingenious Friend, Mr. Lloyd. Who, I hope will ere long gratifie the Curious, by publiſhing a general Catalogue of all the formed Stones found in England, and his Remarks upon them.

And I have likewiſe proved by good Authority, that beyond the Seas, in high Mountains, and many Leagues diſtant from the Sea too, there have been Beds of real Shells. I might have added Sharks-teeth or Gloſſepetrae, as both Goropius Becanus and Georgius Agricola teſtifie; if not in Beds, yet plentifully diſperſt in the Earth. There are ſeveral Medical Hiſtories extant (as Dr. Tancred Robinſon informs me) of perfect Shells found in Animal Bodies, in whoſe Glands they were originally formed, which is a conſiderable Objection, not eaſily to be removed.

SECT. 2.

[Page]

The Second poſſible Cauſe of the Worlds Deſtruction in a Natural Way, the Extinction of the Sun.

2. The poſſibility of the Suns extinction. Of which Accident I ſhall give an Account in Dr. More's words, in the laſt Chapter of his Treatiſe of the Immortality of the Soul. ‘This (ſaith he) though it may ſeem a Panick fear at firſt ſight; yet if the matter be throughly examined, there will appear no contemptible Reaſons that may induce men to ſuſpect, that it may at laſt fall out, there having been at certain times ſuch near offers in Nature towards this ſad Accident already.’ Pliny ſpeaks of it as a thing not unfrequent, that there ſhould be Prodigioſi & longiores Solis defectus, qualis occiſo Dictatore Caeſare & Antoniano bello, totius anni pallore continuo, Hiſt. Nat. lib. 2. cap. 30. The like happened in Juſtinian's time, as Cedrenus writes; when for a whole year together the the Sun was of a very dim and duskiſh Hue, as if he had been in a perpetual Eclipſe: And in the time of Irene the Empreſs, it was ſo dark for ſeventeen days together, that the Ships loſt their way in the Sea, and were [Page] ready to run one againſt another, as Theophanes reports. But the late accurate Diſcovery of the Spots of the Sun by Scheiner, and the appearing and diſappearing of Fixt Stars and Comets, and the excurſions of theſe laſt, do argue it more than poſſible, that after ſome vaſt Periods of Time the Sun may be ſo inextricably inveloped by the macule, that he may quite loſe his light; and then you may eaſily gueſs what would become of the Inhabitants of the Earth. For without his vivifick heat, neither could the Earth put forth any Vegetables for their ſuſtenance; neither if it could, would they be able to bear the extremity of the Cold, which muſt needs be more rigorous, and that perpetually, than it is now under the Poles in Winter time▪ But this Accident, though it would indeed extinguiſh all life, yet being quite contrary to a Diſſolution by Fire, of which the Apoſtle ſpeaks, I ſhall paſs it over without further conſideration, and proceed to a Third.

SECT. 3.

[Page]

The Third poſſible Cauſe of the Worlds Deſtruction, The Eruption of the Central Fire.

3. The Poſſibility of the Eruption of the Central Fire, if any ſuch there be, incloſed in the Earth. It is the Hypotheſis of Monſieur des Cartes, that the Earth was originally a Star, or great Globe of Fire, like the Sun, or one of the fixt Stars, ſituate in the Center of a Vortex continually whirling round with it. That by degrees it was covered over or incruſtated with maculae, ariſing on its Surface, like the ſcumm on a boiling Pot, which ſtill increaſing and growing thicker and thicker, the Star loſing its light and activity, and conſequently the motion of the Celeſtial Vortex about it growing more weak, languid, and unable to reſiſt the vigorous incroachments of the neighbouring Vortex of the Sun; it was at laſt drawn in, and wholly abſorpt by it, and forced to comply with its motion, and make one in the Quire of the Suns Satellites. This whole Hypotheſis I do utterly diſallow and reject. Neither did the Author himſelf (if we may believe him) think it true, that the Earth was thus generated. For he ſaith, [Page] Quinimo ad res natural es meliùs explicandas, earum cauſas altiùs hic repetam quàm ipſas unquam extitiſſe exiſtimem. Non enim dubium eſt, quin mundus ab initio fuerit creatus cu [...] omni ſua perfectione, ità ut in eo & Sol, & Terra, & Luna, & Stellae extiterint...... Hoc fides Chriſtiana nos docet; hócque etiam ratio naturalis planè perſuadet. Attendend [...] enim ad immenſam Dei potentiam, non poſſ [...] mus exiſtimare illum unquam quidquam feciſſe, quod non omnibus ſuis numeris fuerit abſolutum. That is, Moreover, for the better explicating of Natural Things, I ſhall bring them from higher or more remote Cauſes than I think they ever had. For there is no doubt, but the World was originally created in its full perfection, ſo that in it were conteined both Sun and Moon and Earth and Stars, &c. For this the Chriſtian Faith teacheth us, and this alſo Natural Reaſon doth plainly perſuade; for attending to the immenſe power of God, we cannot think that he ever made any thing that was not complete in all points. But tho he did not believe that the Earth was generated or formed according to his Hypotheſis, yet ſurely he was of opinion, that it is at preſent ſuch a Body as he repreſented it after its perfect Formation, viz. with a Fire in the middle, and ſo many ſeveral Cruſts or Coats incloſing it: elſe would he have given us a [Page] mere Figment or Romance inſtead of a Body of Philoſophy.

But tho I do reject the Hypotheſis; yet the being of a Central Fire in the Earth is not, ſo far as I underſtand, any way repugnant to Reaſon or Scripture. For firſt of all, the Scripture repreſents Hell as a Lake of Fire, Mark 9.43, 44, &c. Revel. 20.10, 14, 15. and likewiſe as a low place beneath the Earth. So Pſalm 86.13. and Deut. 32.22. it is called the nethermoſt hell. Prov. 15.24. The way of life is above to the wiſe, that he may depart from hell beneath. 2. Many of the Ancients underſtand that Article of the Creed, He deſcended into Hell, of our Saviours Deſcent into that local Hell beneath the Earth, where he triumphed over the Devil and all the Powers of Darkneſs. And particularly Irenaeus interprets that Saying of our Saviour, that the ſon of man ſhould be three days in the heart of the earth, of his being three days in the middle of the Earth, which could not be meant (ſaith he) of the Sepulchre, becauſe that was hewen out of a Rock in its Superficies, 3. It is a received Opinion among the Divines of the Church of Rome, that Hell is about the Center of the Earth: inſomuch as ſome of them have been ſolicitous to demonſtrate that there is room enough to receive all the Damned, by giving us the Dimenſions thereof.

[Page]Neither is it repugnant to the Hiſtory [...] the Creation in Geneſis. For tho indeed Moſes doth mention only Water and Earth, a [...] the component parts of this Body; yet doth he not aſſert that the Earth is a ſimple, uniform, homogeneous Body; as neither do we, when we ſay, upon the face of the earth, or the like. For the Earth, we ſee, is a Maſs made up of a multitude of different Species of Bodies, Mettals, Minerals, Stones and other Foſſils, Sand, Clay, Marle, Chalk, &c. which do all agree in that they are conſiſtent and ſolid more or leſs, and are in that reſpect contradiſtinguiſhed to Water; and together compound one Maſs, which we call Earth▪ Whether the interior parts of the Earth be made up of ſo great a variety of differen [...] Bodies is to us altogether unknown. For tho it be obſerved by Colliers, that the Beds of Coals lie one way, and do always dip towards the Eaſt, let them go never ſo deep; ſo that, would it quit coſt, and were it no [...] for the Water, they ſay, they might purſue the Bed of Coals to the very Center of the Earth, the Coals never failing or coming to an end that way; yet that is but a raſh and ungrounded Conjecture. For what is the depth of the profoundeſt Mines, were they a Mile deep, to the Semidiameter of the Earth? not as one to four thouſand. Comparing [Page] this Obſervation of Dipping with my Notes about other Mines, I find that the Veins or Beds of all generally run Eaſt and Weſt, and dip towards the Eaſt. Of which what Account or Reaſon can we give, but the motion of the Earth from Weſt to Eaſt? I know ſome ſay, that the Veins, for Example, of Tin and Silver dip to the North, tho they confeſs they run Eaſt and Weſt, which is, I confeſs, a thing I cannot underſtand, the Veins of thoſe Metals being narrow things. Sr▪ Tho. Willoughby in his forementioned Letter writes thus, —‘I have talked with ſome of my Colliers about the lying of the Coal, and find, that generally the Baſſet end (as they call it) lyes Weſt, and runs deeper toward the Eaſt, allowing about twenty yards in length to gain one in depth; but ſometimes they decline a little from this Poſture; for mine lie almoſt South-Weſt and North-Eaſt. They always ſink to the Eaſt more or leſs. There may therefore, for for ought we know, be Fire about the Center of the Earth as well as any other Body, if it can find a Pabulum or Fewel there to maintain it.’ And why may it not? ſince the Fires in thoſe ſubterraneous Caverns of Aetna, Veſuvius, Stromboli, Hecla and other burning Mountains or Vulcano's, have found wherewith to feed them for thouſands of [Page] years, And as there are at ſome, tho uncertain periods of time, violent Eruptions of Fire from the Craters of thoſe Mountains, and mighty Streams of melted Materials poured forth from thence: ſo why may not this Central Fire in the Earth, (if any ſuch there be) receiving accidentally extraordinary Supplies of convenient Fewel either from ſome inflammable Matter within, or from without, rend the thick exterior Cortex which impriſons it, or finding ſome Vents and Iſſues break forth and overflow the whole Superficies of the Earth, and burn up all things. This is not impoſſible, and we have ſeen ſome Phaenomena in nature which bid fair towards a Probability of it. For what ſhould be the reaſon of new Stars appearing and diſappearing again; as that noted one in Caſſiopeia, which at firſt ſhone with as great a luſtre as Venus, and then by degrees diminiſhing, after ſome two years vaniſh'd quite away? but that by great Supplies of combuſtible matter the internal Fire ſuddenly increaſing in quantity and force, either found or made its way through the Cracks or Vents of the maculae which incloſed it; and in an inſtant as it were overflowed the whole Surface of the Star, whence proceeded that illuſtrious Light; which afterwards again gradually decayed, its Supply [Page] failing. Whereas other newly appearing Stars, which either have a conſtant Supply of Matter, or where the Fire hath quite diſſolved the Maculae, and made them comply with its motion, have endured for a long time, as that which now ſhines in the Neck of Cygnus, which appears and diſappears at certain Intervals.

But becauſe it is not demonſtrable that there is any ſuch Central Fire in the Earth, I propoſe the eruption thereof rather as a poſſible than probable means of a Conflagration: and proceed to the laſt means whereby it may naturally be effected, and that is:

SECT. 4.

The Fourth Natural Cauſe of the World's Diſſolution, the Earth's Dryneſs and Inflammability.

4. The Dryneſs and Inflammability of the Earth under the Torrid Zone, with the Eruption of the Vulcano's to ſet it on fire. Thoſe that hold the Inclination of the Equator to the Ecliptick daily to diminiſh, ſo that after the Revolutions of ſome Ages they will [...]ump and conſent, tell us, that the Sun-beams lying perpendicularly and conſtantly on the [Page] parts under the Equator, the Ground thereabout muſt needs be extremely parch'd and rendred apt for Inflammation. But for my part I own no ſuch Decrement of Inclination. And the beſt Mathematicians of our Age deny that there hath been any ſince the eldeſt Obſervations that are come down to us. For tho indeed Ptolomy and Hipparchus do make it more than we find it by above twenty minutes, yet that Difference is not ſo conſiderable but that it may well be imputed to the Difference of Inſtruments or Obſervations in point of Exactneſs. So that not having decreaſed for eighteen hundred years paſt, there is not the leaſt ground for Conjecture, that it will alter in eighteen hundred years to come, ſhould the World laſt ſo long. And yet if there were ſuch a Diminution, it would not conduce much (ſo far as I can ſee) to the bringing on of a Conflagration. For tho the Earth would be extremely dried, and perchance thereby rendred more inflammable; yet the Air being by the ſame Heat as much rarified, would contain but few nitrous Particles, and ſo be inept to maintain the Fire, which, we ſee, cannot live without them. It being much deaded by the Sun ſhining upon it; and burning very remiſly in Summer time and hot Weather: For thi [...] [...]eaſon in Southern Countries, [Page] in extraordinary hot Seaſons, the Air ſcarce ſufficeth for Reſpiration. To the clearing up of this, let us a little conſider what Fire is. It ſeems to conſiſt of three different ſorts of parts. 1. An extremely thin and ſubtil Body, whoſe Particles are in a very vehement and rapid motion, 2. (A ſuppoſed) nitrous Pabulum or Fewel, which it receives from the Air. 3. A Sulphureous or unctuous Pabulum, which it acts and preys upon, paſſing generally by the Name of Fewel. This forementioned ſubtil Body agitating the (ſuppoſed) nitrous Particles it receives from the Air, doth by their help, as by Wedges, to uſe that rude ſimilitude, penetrate the unctuous Bodies, upon which it acts, and divide them into [...]heir immediate component Particles, and at length perchance into their firſt Principles: which Operation is called the Chymical Anatomy of mix'd Bodies. So we ſee Wood, for Example, divided by Fire into Spirit, Oil, Water, Salt, and Earth.

That Fire cannot live without thoſe Particles it receives from the Air is manifeſt, in that if you preclude the Acceſs of all Air, it is extinguiſhed immediately: and in that, where and when the Air is more charged with them, as in cold Countries, and cold Weather, the Fire rages moſt: That likewiſe [Page] it cannot be continued without an unctuous Pabulum or Fewel, I appeal to the experience of all Men.

Now then in the rarified Air in the Torrid Zone the nitrous Particles being proportionably ſcattered and thin ſet, the Fire that might be kindled there would burn but very languidly and remiſsly, as we ſaid juſt now: and ſo the Eruptions of Vulcano's, if any ſuch happened, would not be like to do half the Execution there that they would do in cold Countries. And yet I never read of any ſpreading Conflagration cauſed by the Eruptions of any Vulcano's, either in hot Countries, or in cold. They uſually caſt out abundance of thick Smoak like Clouds darkening the Air: and likewiſe Aſhes and Stones, ſometimes of a vaſt Bigneſs; and ſome of them, as Veſuvius, Floods of Water, others, (as Aetna) Rivers of melted Materials, running down many Miles: as for the Flames that iſſue out of their Mouths at ſuch times, they are but tranſient, and mounting upwards, ſeldom ſet any thing on Fire.

But not to inſiſt upon this, I do affirm, that there hath not as yet been, nor for the future can be any ſuch drying or parching of the Earth under the Torrid Zone, as ſome may imagine. That there hath not yet been I appeal to Experience, the Countries lying [Page] under the Courſe of the Sun, being at this day as fertile as ever they were, and wanting no more Moiſture now than of old they did; having as conſtant and plentiful Rains in their Seaſons as they then had. That they ſhall for the future ſuffer any more Drought than they have heretofore done, there is no reaſon to believe or imagine, the Face of the Earth being not altered, nor naturally alterable, as to the main, more at preſent than it was heretofore. I ſhall now add the Reaſon, why I think there can be no ſuch Exſiccation of the Earth in thoſe parts. It's true indeed, were there nothing to hinder them, the Vapours exhaled by the Sun-beams in thoſe hot Regions, would be caſt off to the North and to the South a great way, and not fall down in Rain there, but toward the Poles: But the long and continued Ridges or Chains of exceeding high Mountains are ſo diſpoſed by the great and wiſe Creator of the World, as, at leaſt in our Continent, to run Eaſt and Weſt, as Gaſſendus in the life of Peireskius well obſerves, ſuch are Atlas, Taurus, and the Alps, to name no more: They are, I ſay, thus diſpoſed as if it were on purpoſe to obviate and ſtop the Evagation of the Vapours Northward, and reflect them back again, ſo that they muſt needs be condenſed, and fall upon the Countries [Page] out of which they were elevated. And on the South Side, being near the Sea, it is likely that the Wind, blowing for the moſt part from thence, hinders their excurſion that way. This I ſpeak by preſumption, becauſe in our Countrey for at leaſt three quarters of the year the Wind blows from the great Atlantick Ocean: which was taken notice of by Julius Caeſar in the fifth of his Commentaries, De Bello Gallico. Corus ve [...] tus, qui magnam partem omnis temporis in his locis flare conſuevit.

As for any Deſiccation of the Sea, I hold that by mere natural Cauſes to be impoſſible, unleſs we could ſuppoſe a Tranſmutation of Principles or ſimple Bodies, which for Reaſons alledged in a former Diſcourſe I cannot allow. I was then and am ſtill of opinion, that God Almighty did at firſt create a certain and determinate number of Principles, or variouſly figured Corpuſcles, intranſmutable by the force of any natural Agent, even Fire it ſelf, (which can only ſeparate the parts of heterogeneous Bodies) yet not an equal number of each kind of theſe Principles, but of ſome abundantly more, as of Water, Earth, Air, Ether; and of others fewer, as of Oil, Salt, Metals, Minerals, &c. Now that there may be ſome Bodies indiviſible by Fire is, I think, demonſtrable. [Page] For how doth or can Fire be conceived to divide, one can hardly imagine any other way than by its ſmall parts, by reaſon of their violent Agitation inſinuating themſelves into compound Bodies, and ſeparating their parts; which allowing, yet ſtill there is a term of Magnitude, below which it cannot divide, viz. it cannot divide a Body into ſmaller parts than thoſe whereof it ſelf is compounded. For taking, ſuppoſe, one leaſt Part of Fire, 'tis clear that it cannot inſinuate it ſelf into a Body as little or leſs than it ſelf: and what is true of one is true of all: I ſay we can imagine no other way than this, unleſs perchance by a violent Stroke or Shock, the parts of the Body to be divided may be put into ſo impetuous a motion as to fall in ſunder of themſelves into leſſer Particles than thoſe of the impellent Body are, which I will not ſuppoſe at preſent. Now it is poſſible, that the Principles of ſome other ſimple Bodies may be as ſmall as the Particles of Fire. But however that be, it is enough, if the Principles of ſimple Bodies be by reaſon of their perfect Solidity naturally indiviſible, Such a ſimple Body, I ſuppoſe, Water ſeparated from all Heterogeneous Mixtures to be: and conſequently the ſame quantity thereof that was at firſt created doth [Page] ſtill remain, and will continue always, in deſpight of all natural Agents, unleſs it pleaſes the Omnipotent Creator to diſſolve it. And therefore there can be no Deſiccation of the Seas, unleſs by turning all its Water into Vapour, and ſuſpending it in the Air, which to do what an immenſe and long-continuing Fire would be requiſite? to the maintenance whereof all the inflammable Materials near the Superficies of the Earth would not afford Fewel enough. The Sun, we ſee, is ſo far from doing it, that it hath not made one ſtep towards it theſe four thouſand years, there being in all likelyhood as great a quantity of Water in the Ocean now as was immediately after the Flood: and conſequently there would probably remain as much in it, ſhould the World laſt four thouſand years longer.

This Fixedneſs and Intranſmutability of Principles ſecures the Univerſe from Diſſolution by the prevailing of one Element over another, and turning it into its own Nature; which otherwiſe it would be in continual danger of. It ſecures likewiſe the perpetuity of all the Species in the World, many of which, if their Principles were tranſmutable, might by ſuch a change be quite loſt: And laſtly bars the Production or Creation [Page] of any new Species; as in the forementioned Treatiſe I have ſhewn.

The Mention of theſe Principles or Primitive Simple Bodies gives me a fair opportunity of making a ſecond Digreſſion, to Diſcourſe a little concerning the Primaeve Chaos, and Creation of the World.

A Digreſſion concerning the Primitive Chaos and Creation of the World.

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WHich yet I ſhould not have done, had I not been thereto requeſted. The mention of theſe Principles, I ſay, gives me an opportunity of making ſuch a Digreſſion, becauſe I take them to have been the Effects of the firſt Creation, ſpoken of in the firſt and ſecond Verſes of Geneſis. In the beginning God created the heaven and the earth. And the earth was without form and void: and comprehended in the word Earth. By the word Chaos the Ancients underſtood a huge Maſs of Heterogeneous Bodies, or the Principles and Seeds of natural Bodies confuſedly and diſorderly mingled together in one lump: for ſo Ovid deſcribes it in the beginning of the firſt of his Metamorphoſis:

[Page]Quem dixere Chaos, rudis indigeſtáque moles,

Nec quicquam niſi pondus inors, congeſtáque côdem

Non bene junctarum diſcordia ſemina rerum.

I ſuppoſe therefore, that God Almighty did at firſt create this terreſtrial Globe (containing the Seeds and Principles of all natural, viſible, ſublunary Bodies, variouſly and confuſedly commixt together, which the Ancients called by the name of Chaos) partly of ſolid and more ponderous, partly of fluid and lighter parts; the ſolid and more ponderous naturally ſubſided, the fluid and watry, as being more light, got above them. That the Waters did at firſt cover the Earth ſeems to me clear from the teſtimony of the Scripture. For in the Hiſtory of the Creation in the firſt Chapter of Geneſis, Verſ. 2. It is ſaid, Darkneſs was upon the face of the deep, and the Spirit of God moved upon the face of the waters, intimating that the Waters were uppermoſt. And in Ver. 9. And God ſaid, Let the waters under the heaven be gathered together into one place, and let the dry land appear.

Whence, I think, it is manifeſt, that before that time the Land was covered with [Page] Water. And that this gathering together of Waters was not into any ſubterraneous Abyſs, is likewiſe clear from the Text: For it is ſaid, that God called this Collection of Waters Seas, as if it had been on purpoſe to prevent ſuch a Miſtake. So Pſalm 104.6. It is ſaid of the Earth at the Creation, Thou coveredſt it with the deep as with a garment; the waters ſtood above the mountains. And again Ver. 9. That they turn not again to cover the earth.

The more ſolid and ponderous parts, tho they were of various Figures, and perhaps Magnitudes, were all called by the common name of Earth, and the fluid by the name of Water.

This ſolid part of the Earth was made up of the Principles of many ſimple Bodies, variouſly commix'd, and irregularly diſperſt one among another; yet tho they ſeem to be thus diſorderly mingled, as tho they had been careleſly ſhaken and ſhuffled together, yet I do believe there was ſome Order obſerved by the moſt wiſe Creator in the Diſpoſition of them.

The fluid part of this Globe (as we ſaid, and as of its own nature it muſt needs do) covered the ſolid, till it pleaſed God to ſeparate them, and by providing great Receptacles for the Waters, to gather them together [Page] into one place. Whether this were done by the immediate Application and Agency of his Almighty Power, or by the Intervention and Inſtrumentality of ſecond Cauſes I cannot determine. It might poſſibly be effected by the ſame Cauſes that Earthquakes are, viz. Subterraneous Fires and Flatuses. We [...]e what incredible effects the Accenſion of Gunpowder hath: It rends Rocks, and blows up the moſt ponderous and ſolid Walls, Towers, and Edifices, ſo that its force is almoſt irreſiſtible. Why then might not ſuch a proportionable quantity of ſuch Materials ſet on fire together raiſe up the Mountains themſelves, how great and ponderous ſoever they be, yea the whole Superficies of the dry Land (for it muſt all be elevated) above the Waters? And truly to me the Pſalmiſt ſeems to intimate this Cauſe, Pſalm 104.7. For after he had ſaid, The waters ſtood above the mountains, he adds, At thy rebuke they fled, at the voice of thy thunder they haſted away. Now we know that an Earthquake is but a ſubterraneous Thunder, and then immediately follows, The mountains aſcend, the valleys deſcend, &c. If there might be a high Hill raiſed up near the City Troezen, out of a plain Field, by the force of a ſubterraneous Fire or Flatus, as Ovid tells us.

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Ovid. Metamorph. lib. 15.

Eſt prope Pitthaeam tumulus Troezena ſine ullis

Arduus arboribus, quondam planiſſima campi

Area, nunc tumulus: nam (res horrenda relatu)

Vis fera ventorum, coecis incluſa caverni [...] ▪

Expirare aliqua cupiens, luctatáque fruſtra

Liberiore frui coelo, cum carcere rima

Nulla fuit toto, nec pervia flatibus eſſet,

Extentam tumeſcit humum, ceu ſpiritus oris

Tendere veſicam ſolet, aut derepta bicor [...]

Terga capri; tumor ille loci permanſit & alti

Collis habet ſpeciem, longóque induruit a [...].

A Hill by Pitthaean Traezen mounts uncrown'd

With Sylvan Shades, which once was level ground,

For furious Winds (a ſtory to admire)

Pent in blind Caverns, ſtrugling to expire;

And vainly ſeeking to enjoy th' Extent

Of freer Air, the Priſon wanting vent,

Puffs up the hollow Earth extended ſo,

As when with ſwelling Breath we Bladders blow.

[Page]The humour of the place remained ſtill.

In time grown ſolid, like a lofty Hill.

A parallel Inſtance hereto we have of later date, of a Hill not far from Puzzuolo [Puteoli] beſide the Gulph of Baiae, which I my ſelf have view'd and been upon. It is by the Natives called Monte di cenere, and was raiſed by an Earthquake Sept. 29. 1538. of about one hundred foot perpendicular altitude; though ſome make it much higher: according to Stephanus Pighius it is a Mile Aſcent to the top, and four Miles round at the foot: We indeed judged it not near ſo great. The People ſay it bears nothing; nothing of any uſe or profit I ſuppoſe they mean: elſe I am ſure there grows Heath, Myrtle, Maſtick tree, and other Shrubs upon it. It is a ſpungy kind of Earth, and makes a great ſound under a Mans feet that ſtamps upon it. The ſame Earthquake threw up ſo much Earth, Stones and Aſhes as quite filled up the lacus Lucrinus, ſo that there is nothing left of it now, but a fenny Meadow. If ſuch Hills, I ſay, as theſe may be, and have been elevated by ſubterraneous Wild-fire; flatus or Earthquakes: Si parvis liceat componere magna, if we may compare great things with ſmall, why might not the greateſt and higheſt Mountains in the World be raiſed up in like manner by a ſubterraneous [Page] Flatus or Wild-fire, of quantity and force ſufficient to work ſuch an effect, that is, that bears as great a proportion to the ſuperincumbent weight and bulk to be elevated, as thoſe under theſe ſmaller Hills did to theirs?

But we cannot doubt this m [...]y be done, when we are well aſſured that the like hath been done. For the greateſt and higheſt Ridge of Mountains in the World, the Andes of Peru, have been for ſome hundreds of Leagues in length violently ſhaken, and many alterations made therein by an Earthquake that happened in the year 1646. mentioned by Kircher in his Arca Noae, from the Letters of the Jeſuits.

You will ſay, If the Mountains be thus heaved up by ſubterraneous Fires, the Earth muſt needs be hollow all underneath them, and there muſt be vaſt Dens and Caverns diſperſt throughout them.

I anſwer, 'Tis true indeed, ſo there are; as may undeniably be proved by inſtances. For the new Mountain we mentioned at Pute [...]li, that was thus raiſed, being of a Mile ſteep aſcent, and four Miles round at the foot, a proportionable Cavity muſt be left in the Earth underneath: And the Mountain Aetna at the laſt Eructation alone having diſgorged out of its bowels ſo great a flood of [Page] melted Materials, as if ſpread at the depth and breadth of three foot, might reach four times round the whole Circuit of the Terraqueous Globe, there muſt likewiſe an anſwerable Vault be left within. You will demand, How then comes it paſs, that they ſtand ſo firm, and do not founder and fall in after ſo many Ages? I anſwer, that they may ſtand, appears by the foreſaid new-raiſed Mountain. For notwithſtanding the Cavity in and under it, it hath ſtood firm and ſtaunch, without the leaſt ſinking or ſubſidency, for above an hundred and fifty years: neither is there any great ſinking or falling in at Aetna it ſelf; at leaſt in no degree anſwerable to its ejected matter. The reaſon is the ſtrength and firmneſs of their Vaulture and Pillars, ſufficient to ſupport the ſuperincumbent weight. And yet in ſome places there are ſinkings and fallings in▪ which have afterwards become Valleys or Pools of Water. But as for the Cavities that are lower than the Superficies of the Ocean, the Water, where it could inſinuate and make its way, hath filled them up to that height. I ſay where it could make its way, for that there are many empty Cavities even under the Sea it ſelf, appears by the ſhaking and heating too of the very Water of the Sea in ſome places in Earthquakes, and raiſing up the borders or skirts of it, ſo as to drive the [Page] Water a great way back; and the raiſing up new Iſlands in the middle of the Sea; as Delos of old, and Theraſia in the Aegean in Seneca's time, which was heaved up in the ſight of many Mariners then preſent and looking on.

Howbeit, I cannot poſitively aſſert the Mountains thus to have been raiſed. But yet whether without means, or by whatſoever means it were, a Receptacle for the Waters was prepared, and the dry Land and Mountains elevated, ſo as to caſt off the Waters, on the third day, and which is wonderful, the Cavities made to receive the Waters, and the whole terra firma, or dry Land with its Mountains were ſo proportioned one to the other, as that the one was as much depreſſed below the Shores, as the other was elevated above them. And, as if the one had been taken out of the other, The Sea with all its Creeks, and Bays, and In-lets, and other Appendants was made, and is very near equal to the whole dry Land with its Promontories and Mountains, if not in Superficies, yet in bulk or dimenſions, though ſome think in both. Which equality is ſtill conſtantly maintained, notwithſtanding all Inundations of Land, and Atterations of Sea; becauſe one of theſe doth always nearly ballance the other, according to the Vulgar Proverb we have before mention'd, [Page] What the Sea loſes in one place, it gains in another. If any ſhall demand, How the Sea comes to be gradually depreſſed, and deepeſt about the middle part; whereas the bottom of it was in all likelihood equal while the Waters covered the whole Earth? I anſwer, the ſame Cauſe that raiſed up the Earth, whether a ſubterraneous Fire or flatus, raiſed up alſo the skirts of the Sea, the aſcent gradually decreaſing to the middle part, where, by reaſon of the ſolidity of the Earth, or gravity of the incumbent Water, the bottom was not elevated at all. For the encloſed Fire in thoſe parts where its firſt accenſion or greateſt ſtrength was, raiſed up the Earth firſt, and caſt off the Waters, and thence ſpreading by degrees, ſtill elevated the Land, and drove the Waters further and further; till at length the weight of them was too great to be raiſed, and then the Fire brake forth at the tops of the Mountains, where it found leaſt reſiſtance, and diſperſt it ſelf in the open Air. The Waters alſo, where they found the bottom ſandy or yielding, made their way into all thoſe Cavities the Fire had made and left, filling them up as high as the level of the Ocean. Neither let any man imagine, that the Earth under the Water, was too ſoft and muddy to be in this manner raiſed by ſubterraneous Fire; for I have ſhewn before, that the bottom of the [Page] [...] [Page] [...] [Page] Sea is ſo ſaddened and hardened by the weight of the incumbent Water, that the High-ways, beaten continually by Horſes and Carriages, are not more firm and ſolid. But omitting this (which is only a conjecture) I ſhall diſcourſe a little more concerning the Equality of Sea and Land.

It hath been obſerved by ſome, That where there are high Cliffs or Downs along the Shore, there the Sea adjoining is deep; and where there are low and level Grounds, it is ſhallow: the depth of the Sea anſwering to the Elevation of the Earth above it: and as the Earth from the Shores is gradually higher and higher, to the middle and parts moſt remote from the Sea, as is evident by the deſcents of the Rivers, they requiring a conſtant declivity to carry them down; ſo the Sea likewiſe is proportionably deeper and deeper from the Shores to the Middle. So that the riſing of the Earth from the Shores to the Mid-land is anſwerable to the deſcent or declivity of the bottom of the Sea from the ſame Shores to the Mid-Sea. This riſing of the Earth from the Shores gradually to the Midland, is ſo conſiderable, that it is very likely the Altitude of the Earth in thoſe Mid land parts above the Superficies of the Sea, is greater than that of the Mountains above the level of the adjacent Lands. To the height of the Hills above the common [Page] Superficies of the Earth do anſwer in Brerewood's Opinion the extraordinary Depths or Whirl-pools that are found in the Sea, deſcending beneath the ordinary bottom of the Sea, as the Hills aſcend above the ordinary face of the Land. But this is but a conjecture of his, and to me it ſeems not very probable, becauſe it is not likely, there ſhould be in the Sea extraordinary Depths of that vaſt length and extenſion, as thoſe huge Ridges of Mountains that run almoſt quite through the Continents. And becauſe I have obſerved the Waters of Rivers that flow gently, but eſpecially of the Sea to level the bottoms of their Channels and Receptacles, as may be ſeen in thoſe parts of the Sea whoſe bottoms are uncovered at Low-water; and in Dry-lands that have been deſerted by the Sea, as the Fens in the Iſle of Ely, and the Craux in Provence in France, &c. which appear to be a perfect Level, as far as one can ken. Though poſſibly the motion of the Sea may not deſcend down ſo low as thoſe Depths, and ſo may not level the bottoms of them.

Again, It is conſonant to the beſt Obſervations of the height of the Earth and its Mountains above the Superficies of the Sea; and of the depth of the Sea, that the one is anſwerable to the other. So Varenius in his [Page] Geogr. p. 152. Caeterùm ex obſervata hactenus in pleríſque locis profunditate Oceani manifeſtum eſt, eam fere aequalem altitudini ſive elevationi montium & locorum Mediterraneorum ſupra littora, nimirum quantum haec elevantur & extant ſupra littorum horizontem, tantum alvei maris infra eum deprimuntur; ſive quantum aſſurgit terra à littoribus versùs mediterranea loca, tantundem paulatim magis magíſque deprimitur uſque ad medii Oceani loca, ubi plerùmque maxima eſt profunditas. That is, From the depth of the Ocean, as far as hath been hitherto obſerved in moſt places, it is manifeſt, that that [profundity] is near equal to the altitude or elevation of the Mediterraneous places above the Shores; that is to ſay, as much as theſe are elevated, and ſtand up above the Horizon of the Shores; ſo much are the Channels of the Seas depreſſed below it: or, as much as the Earth riſeth from the Shores towards the Mediterraneous places; ſo much is it by little and little more and more depreſſed to the middle parts of the Ocean, where the greateſt depth for the moſt part is.

And Brerewood in his Enquiries pertinently to our purpoſe, ſuppoſeth the depth of the Sea, to be a great deal more than the height of the Hills above the common ſurface of the Earth. —‘For that in making eſtimation of the depth of the Sea, we are [Page] not to reckon and conſider only the height of the Hills above the common Superficies of the Earth, but the advantage or height of all the dry Land above the Superficies of the Sea:’ Becauſe the whole Maſs of the Earth, that now appeareth above the Waters, being taken, as it were, out of the place which the Waters now poſſeſs, muſt be equal to the place out of which it was taken; and conſequently it ſeemeth, that the height or elevation of the one ſhould anſwer to the depth or deſcending of the other. And therefore, as I ſaid, in eſtimating the deepneſs of the Sea, we are not to conſider only the erection of the Hills above the ordinary Land, but the advantage of all the dry Land above the Sea. Which latter, I mean the height of the ordinary Main land, is in my opinion more in large Continents above the Sea, than that of the Hills is above the Land. For that the plain and common face of the dry Land, is not level or equally diſtant from the Center, but hath great declivity and deſcent towards the Sea, and acclivity or riſing toward the Mid-land part, although it appear not ſo to the common view of the Eye, is to reaſon notwitſtanding manifeſt. Becauſe, as it is found in that part of the Earth which the Sea covereth, that it deſcendeth lower and lower toward the [Page] midſt of the Sea; for the Sea which touching the upper face of it is known to be level by nature, and evenly diſtant from the Center, is withal obſerved to wax deeper and deeper the further one ſaileth from the Shore towards the Main) Even ſo in that part which is uncovered the courſings and ſtreamings of Rivers on all ſides from the Mid-land parts towards the Sea (whoſe property we know is to ſlide from the higher to the lower) evidently declare ſo much. De fide Orthod. l. 2. c. 10. This Author with Damaſcen ſuppoſes, that the unevenneſs and irregularity, which is now ſeen in the Superficies of the Earth, was cauſed either by taking ſome parts out of the upper face of the Earth in ſundry places to make it more hollow, & laying them in other places to make it more convex: or elſe (which in effect is equivalent to that) by raiſing up ſome, and depreſſing others to make room and receipt for the Sea: that Mutation being wrought by the Power of that Word, Let the Waters be gathered into one place that the dry land may appear. This proportioning of the Cavities appointed to receive the Seas, to the protuberancy of the dry Land above the common Superficies of the Ocean, is to me a ſufficient Argument, to prove, that the gathering together of the Waters into one place, was a work of counſel and deſign; [Page] and if not effected by the immediate Finger of God, yet at leaſt governed and directed by him. So the Scripture affirms the place to receive the Sea, to have been prepared by God, Pſalm 104.8. Now in things of this nature, to the giving an account whereof whatever Hypotheſis we can poſſibly invent, can be but merely conjectural, thoſe are to be moſt approved that come neareſt to the Letter of Scripture, and thoſe that claſh with it to be rejected, how trim or conſiſtent ſoever with themſelves they may ſeem to be: this being as much, as when God tells how he did make the World, for us to tell him how he ſhould have made it.

But here it may be objected, That the preſent Earth looks like a heap of Rubbiſh and Ruines; And that there are no greater examples of confuſion in Nature than Mountains ſingly or jointly conſidered; and that there appear not the leaſt footſteps of any Art or Counſel either in the Figure and Shape, or Order and Diſpoſition of Mountains and Rocks. Wherefore it is not likely they came ſo out of Gods hands; who by the Ancient Philoſophers is ſaid [...], and to make all things in number, weight and meaſure.

To which I anſwer, That the preſent face of the Earth with all its Mountains and [Page] Hills, its Promontories and Rocks, as rude and deformed as they appear, ſeems to me a very beautiful and pleaſant object, and with all that variety of Hills, and Valleys, and Inequalities far more grateful to behold, than a perfectly level Countrey without any riſing or protuberancy, to terminate the ſight: As any one that hath but ſeen the Iſle of Ely, or any the like Countrey muſt needs acknowledge. Neither is it only more pleaſant to behold, but more commodious for habitation, which is ſo plain, that I need not ſpend time to prove it.

2. A Land ſo diſtinguiſhed into Mountains, Valleys and Plains is alſo moſt convenient for the entertainment of the various ſorts of Animals, which God hath created, ſome whereof delight in cold, ſome in hot, ſome moiſt and watery, ſome in dry and upland places, and ſome of them could neither find nor gather their proper food in different Regions. Some Beaſts and Birds we find live upon the higheſt tops of the Alps, and that all the Winter too, while they are conſtantly covered with Snow, as the Ibex, and Rupicapra or Chamois among Quadrupeds, and Lagopus among Birds.

3. The Mountains are moſt proper for the putting forth of Plants; yielding the greateſt variety, and the moſt luxuriant ſort of Vegetables, [Page] for the maintenance of the Animals proper to thoſe places, and for Medicinal Uſes, partly alſo for the Exerciſe and delight of ſuch ingenious perſons as are addicted to ſearch out and collect thoſe Rarities, to contemplate and conſider their Forms and Natures, and to admire and celebrate the Wiſdom of their Creator.

4. All manner of Metals, Minerals and Foſſils if they could be generated in a level Earth, of which there is ſome queſtion, yet ſhould they be dug or mined for, the Delfs muſt neceſſarily be ſo flown with Water, (which to drive and rid away no Adits or Soughs could be made, and I much doubt whether Gins would ſuffice) that it would [...]e extremely difficult and chargeable, if poſ [...]ible to work them at all.

5. Neither are the very tops of the high [...]ſt Mountains barren of Graſs for the feed [...]ng and fattening of Beaſts. For on the [...]idges of the high Mountains of Jura and [...]aleve near Geneva, and thoſe of Rhoetia or [...]he Griſons Countrey, which are the higheſt [...]f all the Alps, excepting the Valleſian and [...]baudian, there are Multitudes of Kine fed [...] Summer time, as I my ſelf can witneſs, [...]aving in my Simpling Voyages on thoſe of [...]ra and Saleve obſerved Herds of Cattel here, and many Dairy Houſes built, where [Page] [...] [Page] [...] [Page] I have been more than once refreſhed by their Milk and Milk-Meats. Nay there are but very few, and thoſe of the higheſt Summits of the Alps that keep Snow all Summer: and I was told by the Inhabitants, that one time or other, in ſeven or eight years ſpace, for the moſt part there came a Summer that melted all the Snow that lay on them too.

6. Anorher great uſe and neceſſity of Mountains and Hills is for the Generation and Maintenance of Rivers and Fountains, which (in our Hypotheſis, that all proceed from Rain-Water) could not be without them, or but rarely. So we ſhould have only Torrents, which would fail in Summer-time, or any dry Seaſon, and nothing to truſt to, but ſtagnating Water reſerved in Pools and Ciſterns. Which how great an Inconvenience it would be, I need not take pains to ſhew. I ſay that Fountains and Rivers would be but rare were there no Mountains. For upon ſerious conſideration I find that I was too haſty in Obſervat. Phyſical, &c. concluding, becauſe I had obſerved no Fountains ſpringing up in Plains, therefore there were, o [...] could be abſolutely none; and do now gran [...] that there is reaſon to believe the Relations made of ſuch. For the whole dry Land being but one continued Mountain, and aſcending [Page] all along from the Sea to the Midland, as is undeniably proved by the Deſcent of Rivers even in plain Countries; the Water ſinking into the Earth, may run under ground, and according as the Vein leads it, break out in the ſide of this Mountain, tho the place as to outward appearance be a Plain.

But ſome may ſay, Granting there be ſome uſe and benefit of moderate Hills and Riſings; what neceſſity is there of ſuch extended Ridges of vaſt and towring Mountains, hiding their Heads among the Clouds, and ſeeming for Altitude to contend with the Skies? I anſwer there is very great uſe of them for repelling the Vapours exhaled by the Sun-beams in the hot Regions, and hindring their Evagations Northward, as we have already ſhewn, and ſhall not repeat. I might add hereto,

7. Thoſe long Series and Chains of Mountains are of great uſe for Boundaries and Limits to the Territories of Princes or Commonwealths, to ſecure them on thoſe parts from ſudden Incurſions of Enemies. As for the rudeneſs and confuſion of Mountains, their cragged and broken Rocks and Cliffs, and whatever other Diſorder there may be among them, it may be accounted for, from the manner of their firſt Generation, [Page] and thoſe other mutations they have been ſince obnoxious to, by Earth-quakes, Eruptions of Vulcano's, foundering and falling in of their Props and Foundations, and by time and weather too, by which not only the Earth is waſhed away, or blown off from the Stones, but the very Stones and Rocks themſelves corroded and diſſolved, as might eaſily be proved by Inſtances, could I ſpare time to do it.

I ſhould proceed now to ſay ſomething concerning the reſt of the Works of the Creation, but that would be too great a Task, and ſwell this Digreſſion into a Volume. I ſhall only add, that to me it ſeems, That the Almighty Creator did not only at firſt make the various Principles of all ſimple inanimate Bodies, and ſcattered them throughout the upper Region of the Earth; but alſo the Seminal Principles of Animate Ones too, and diſperſt them alſo all over the Earth and Water, and of theſe were the firſt Plants and Animals created by the Virtue of his Omnipotent Word; and after all theſe were ſpent, there remained no more Ability in thoſe Elements to produce any Individuals, but all ſince them owe their their Original to Generation, God having given each Species power to procreate their like.

CHAP. VI.

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Containing an Anſwer to the Second Queſtion, Whether ſhall this Diſſolution be effected by natural or by extraordinary means, and what they ſhall be?

2. AS to the Second Queſtion, Whether ſhall this Diſſolution be brought about and effected by natural or by extraordinary means and Inſtruments, and what thoſe Means and Inſtruments ſhall be? I anſwer in brief, that the Inſtrumental Efficient of this Diſſolution ſhall be natural. For it is clear both by Scripture and Tradi [...]ion, and agreed on all Hands. that it ſhall be that Catholick Diſſolvent, Fire. Now to the being and maintenance of Fire there are four things requiſite. 1. The active Prin [...]iple or Aether. 2. Air, or a nitrous Pa [...]ulum received from it: Theſe two being [...]ommixt together, are every where at hand. [...]. Fewel, which conſidering the abundance of combuſtible Materials, which are to be [...]ound in all places upon or under the Surface [Page] of the Earth, can no where be wanting. 4. The Accenſion and the ſudden and equal Diffuſion of this Fire all the World over. And this muſt be the Work of God, extraordinary and miraculous.

Such a Diſſolution of the World might indeed be effected by that natural Accident mentioned in the Anſwer to the precedent Queſtion, viz. The Eruption of the Central Fire. But becauſe it is doubtful, whether there be any ſuch Fire in the middle of the Earth or no: and if there ever were, it is hard to give an account, how it could be maintained in that infernal Dungeon for want of Air and Fewel. And becauſe, if it ſhould break forth in the Conſiſtency of a thin Flame, it would in all likelyhood ſpeedily like Lightening mount up to Heaven, and quite vaniſh away; unleſs we could ſuppoſe Floods, nay Seas of melted Materials, or liquid Fire, enough to overflow the whole Earth, to be poured forth of thoſe Caverns. For theſe Reaſons I reject that Opinion, and do rather think that the Conflagration ſhall be effected by a Superficial Fire. Tho I muſt confeſs we read in Tacitus, Annal. 13. at the end, of a ſort of Fire that was not ſo apt to diſperſe and vaniſh. ‘— The City of the Inhonians in Germany (ſaith he) confederate with us was afflicted with a ſudden [Page] Diſaſter: for Fires iſſueing out of the Earth, burned Towns, Fields, Villages every where, and ſpread even to the Walls of a Colony newly built, and could not be extinguiſhed neither by Rain, nor River-Water, nor any other Liquor that could be employed, until for want of Remedy, or anger of ſuch a Diſtraction, certain Peſants caſt Stones afar off into it; then the Flame ſomewhat ſlacking, drawing near, they put it out with Blows of Clubs, and other like, as if it had been a wild Beaſt; laſt of all, they threw in Cloaths from their Backs, which the more worn and fouler they were, the better they quenched the Fire.’ I uſe Dr. Hakewil's Tranſlation.

CHAP. VII.

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The Third Queſtion Anſwered. Whether ſhall this Diſſolution be Gradual and Succeſſive, or Momentaneous and Sudden?

3. THE Third Queſtion is, Whether ſhall this Diſſolution be gradual and ſucceſſive, or momentaneous and ſudden?

I anſwer, The Scripture reſolves for the latter, The day of the Lord ſhall come as a thief in the night: a Similitude we have often repeated in Scripture, as in the tenth Verſe of this Chapter, in 1 Theſſal. 15.2. Revel. 3, 3. and 16.15. And the Reſurrection and Change of Things, it is ſaid ſhall be in a moment, in the twinkling of a [...] eye: 1 Cor. 15.52. Conſonant whereto both the Epicureans and Stoicks held thei [...] Diſſolutions of the World ſhould be ſudde [...] and brief, as Lucretius and Seneca in th [...] places forementioned tell us. And it i [...] ſuitable to the nature of Fire to make a quic [...] diſpatch of things, ſuddenly to conſume an [...] deſtroy.

[Page]And as it ſhall be ſudden, ſo alſo ſhall it be unexpected, being compared to the coming of the Flood in the days of Noah, Matth. 24.37, 38, 39. But as the days of Noah were, ſo ſhall alſo the coming of the Son of man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noah entred into the ark: And knew not until the flood came and took them all away; ſo ſhall alſo the coming of the Son of man be. And the raining of Fire and Brimſtone upon Sodom, Luke 17. Theſſal. 5.3. For when they ſhall ſay peace and ſafety, then ſudden deſtruction cometh upon them as travail upon a woman with child. Now if it ſhall be thus ſudden and unexpected, it is not likely there ſhould be in nature any manifeſt Tendency to it, or remarkable Signs and Forerunners of it: for ſuch muſt needs ſtartle and awaken the World into an expectation and dread of it. That there is at preſent no ſuch Tendency to Corruption, but that the World continues ſtill in as good ſtate and condition as it was two thouſand years ago, without the leaſt impairment or decay, hath been, as we before noted, without any poſſibility of contradiction clearly made out and demonſtrated by Dr. Hakewill in his Apology: and therefore, arguing from the paſt [Page] to the future, it will in all likelyhood ſo continue two thouſand years more, if it be ſo long to the Day of Doom; and conſequently that day (as the Scripture predicts) will ſuddenly and unexpectedly come upon the World. But if all theſe Prophecies (as Dr. Hammond affirms) be to be reſtrained only to the Deſtruction of Jeruſalem, and Jewiſh Polity, without any further reſpect to the end of the World; then indeed from thence we can make no Inferences or Deductions in reference to that final Period.

CHAP. VIII.

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The Fourth Queſtion Reſolved, Whether ſhall there be any Signs or Forerunners of the Diſſolution of the World?

4. THE Fourth Queſtion is, Whether ſhall there be any Signs or Forerunners of the Diſſolution of the World?

In order to the Anſwering of this Queſtion we ſhall diſtinguiſh Signs into natural and arbitrarious, 1. natural Signs, ſo the Aurora, or Dawning of the Day, is a Sign of the Sun-riſing. Now if the Diſſolution be effected in the courſe of Nature, and by natural Means, there will be ſome previous natural Signs of it. An old Houſe will threaten Ruin before it falls. The natural Death of Men and all Animals hath its Harbingers, and old Men before their Diſſolution feel the Impreſſion of Age; and proclaim to the World their approaching Fate by Wrinkles, Gray Hairs, and Dimneſs of Sight. But we have formerly ſhewn, that there is no Conſeneſcency or Declenſion in [Page] Nature: but that the World continues ſtill as firm and ſtaunch as it was three thouſand years ago; and why hereafter it ſhould founder and decay more than it hath done for ſo many Ages heretofore, what reaſon can be given? It is not therefore likely there ſhould be any natural Signs of the Diſſolution of the World; and conſequently that it ſhall be effected by natural Means.

2. There are arbitrary Signs, as a Garland hung out is a Sign of Wine to be ſold. Now if the Diſſolution of the World be effected by ſupernatural and extraordinary means. (as is moſt likely) the Signs of it muſt be arbitrarious. For tho they may be natural Effects and Productions, yet would they not ſignifie the Deſtruction of the World, if they were not ordered by providence to happen at that time, and predicted as Forerunners of it; with which otherwiſe they have no natural Connexion. Such Signs are Matth. 24. The Sun being darkened, and the Moon not giving her Light, and the Stars falling from Heaven, and the Shaking of the Powers of Heaven. Theſe and many other Signs of his coming we find mentioned in Scripture: but what the meaning of theſe Expreſſions may be, is not ſo clear: For tho ſome of them may be taken in a Literal Senſe, yet it is manifeſt that others cannot. The Sun may [Page] indeed be ſo covered with a Macula, as to be quite obſcured; and thereupon the Moon neceſſarily loſe her Light, which ſhe borrows only from the Sun-beams: But how the Stars ſhould in a literal Senſe fall down from Heaven is inconceivable; it being almoſt demonſtratively certain, that moſt of them are bigger than the whole Earth. We may therefore, keeping as near as we can to the Letter, thus interpret them. There ſhall be great Signs in Heaven, diſmal Eclipſes and Obſcurations of the Sun and Moon; new Stars and Comets ſhall appear, and others diſappear, and many fiery Meteors be ſuſpended in the Air. The very Foundations of the Earth ſhall be ſhaken, and the Sea ſhall roar and make a noiſe. But I muſt not here diſſemble a great Difficulty: How can ſuch illuſtrious Signs and Forerunners be reconciled to the ſuddenneſs and unexpectedneſs of Chriſt's coming, and the end of the World? Luke 21.25. After the Evangeliſt had told us, That there ſhall be ſigns in the ſun, and in the moon; and in the ſtars — the ſea and the waves roaring, he adds, as a Conſequent thereof, Verſ. 26. Mens hearts failing them for fear, and for looking after thoſe things that are coming on the earth. And indeed how could any Man poſſibly be buried in ſo profound a Lethargy of Senſeleſsneſs [Page] and Security, as by ſuch ſtupendious Prodigies not to be rowſed and awakened to an expectation of ſome diſmal and tremendous Event? How could he ſing a Requiem to his Soul, and ſay Peace and Safety, when the World ſo manifeſtly threatens Ruin about his Ears? For the reconciling of theſe Expreſſions to this ſudden coming of our Saviour to Judgment, it were moſt convenient to accept them in the Figurative and Metaphorical Senſe. For if we underſtand them of the Ruins and Devaſtations of Cities and Countries, the Changes of Governments, the Subverſions of Kingdoms and Commonwealths, the Falls and Depoſings of Princes, Nobles and Great Men; theſe happening more or leſs in every Age, tho the ſerious and inquiſitive Chriſtian, who ſearches and underſtands the Scriptures, may diſcern them to be the Signs of the World's Cataſtrophe; yet the careleſs and inconſiderate, the vicious and voluptuous are not like to be at all ſtartled or moved at them, but may notwithſtanding, looking upon them as ordinary and inſignificant Accidents, Dormire in utramque aurem, ſleep ſecurely till the laſt Trump awaken them. Or it may be anſwered, that theſe Prophecies do belong to the Deſtruction of Jeruſalem only, and ſo we are not concerned to anſwer this Objection.

CHAP. IX.

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The fifth Queſtion anſwered; At what Period of Time ſhall the World be diſſolved?

5. THE Fifth Queſtion is, At what Period of Time ſhall the World be diſſolved? I anſwer, This is abſolutely uncertain and indeterminable. For ſince this Diſſolution ſhall be effected by the extraordinary Interpoſition of Providence; it cannot be to any man known, unleſs extraordinarily revealed. And our Saviour tells us, that of that Day and Hour knows no man, no not the Angels of Heaven, &c. Matth. 24.36. And again, Acts 1.17. It is not for us to know the times and the ſeaſons, which the Father hath placed in his own power. And this Dr. Hakewyll brings as an Argument, that the World decays not, neither tends to corruption; becauſe if it did, the time of its actual Diſſolution might be collected and foretold; which, ſaith he, the Scripure denies. We may invert this Argumentation, and infer; Becauſe [Page] the World doth not decay, therefore the time of its Diſſolution cannot be known.

But yet notwithſtanding this, many have ventured to fore-tell the time of the end of the World, of whom ſome are already confuted, the term prefixt being paſt, and the World ſtill ſtanding. Lactantius in his time ſaid, Inſtitut. lib. 7. c. 15. Omnis expectatio non amplius quàm ducentorum videtur annorum, The longeſt expectation extends not further than two hundred years. The continuance of the World more than a thouſand years ſince convinces him of a groſs Miſtake. Paulus Grebnerus a high Pretender to a Spirit of Propheſie, ſets it in the year 1613. induced thereto by a fond conceit of the Numeral Letters in the Latin Word Judicium. Other Enthuſiaſtical perſons of our own Countrey have placed it in the years 1646. and 1656. The event ſhews how ungroundedly and erroneouſly. Others there are, whoſe term is not yet expired, and ſo they remain ſtill to be confuted.Du Moulin. As thoſe who conceit that the end of the World ſhall be when the Pole-Star ſhall come to touch the Pole of the Equator, which (ſay they) ever ſince the time of Hipparchus hath approached nearer and nearer to it. That it doth ſo I am not ſatisfied; but if it doth, it is merely accidental, and hath no connexion with the end [Page] of the World. But the moſt famous Opinion, and which hath found moſt Patrons and Followers even amongſt the Learned and Pious, is that of the Worlds duration for ſix thouſand years. For the ſtrengthening of which Conceit they tell us, that as the World was created in ſix days, and then followed the Sabbath, ſo ſhall it remain ſix thouſand years, and then ſhall ſucceed the Eternal Sabbath. Heb. 4.9. [...], &c. There remains therefore a reſt or Sabbath to the people of God. Here we ſee that the Apoſtle inſtitutes a compariſon between the heavenly reſt and the Sabbath. Therefore as God reſted upon the ſeventh day, ſo ſhall all the World of the Godly reſt after the ſix thouſandth year. For he that hath entred into his reſt ceaſeth from all his works as God did from his. Of this Opinion were many of the Ancient Fathers, as I ſhewed before, grounding themſelves upon this Analogy between the ſix days of the Creation and the Sabbath; and the ſix thouſand years of the Worlds duration, and the eternal reſt; For ſaith Irenaeus lib. 5. cap. ult. Hoc autem (that is, the Hiſtory of the ſix days Creation and ſucceeding Sabbath) eſt & praeteritorum narratio, & futurorum prophetia. Dies enim unus mille annos ſignificat, ſicut Scriptura teſtatur: 2 Pet. 3.8. Pſal. 90.4. [Page] the Scriptures reckoning days of one thouſand years long, as in verſe 8. of this Chapter, and in Pſal. 90.4. This is likewiſe a received Tradition of the Jewiſh Rabbins, regiſtred in the Talmud, in the Treatiſe Sanhedrim, delivered (as they pretend) by the Prophet Elias the Tiſhbite to the Son of the Woman of Sarepta, whom he raiſed from the dead, and by him handed down to Poſterity. I rather think with Reuterus, that the Author of it was ſome Rabbi of that name. The Tradition is, Sex millia annorum erit mundus: & uno millenaria vaſtatio i. e. Sabbathum Dei: Duo millia inane: Duo millia Lex: Duo millia dies Meſſiae. Two thouſand years vacuity: Two thouſand years of the Law: Two thouſand years the days of the Meſſiah. But they ſhoot far wide: For according to the leaſt account, there paſſed a far greater number of years before the Law was given, 2513. ſaith Reuterus, and on the contrary leſs time from the Law▪ to the Exhibition of the Meſſiah. All theſe Proofs laid together do ſcarce ſuffice to make up a probability. Neither do thoſe Rabbinical Collections from the ſix Letters in [...] the firſt word of Geneſis, or from the ſix Alephs in the firſt Verſe of that Book, each ſignifying a thouſand years; or from the ſix firſt Patriarchs in the order of the Genealogy [Page] to Enoch, who was caught up to Heaven and found no more, add much weight to this Opinion. S. Auſtin very modeſtly concludes after a diſcuſſion of this Point concerning the time of the Worlds duration, Ego tempora dinumerare non audeo: nec aliquem prophetam de hac re numerum annorum exiſtimo praefiniviſſe. Nos ergo quod ſcire nos Dominus noluit libentèr neſciamus.

But though none but preſumptuous perſons have undertaken peremptorily to determine that time, yet was it the common and received Opinion and Perſwaſion of the Ancient Chriſtians, that that day was not far off: and had they been to limit it, they would hardly have been induced to ſet the term ſo forward, and remote from their own Age, as by experience we find it proves to to be in their own times, or ſhortly after; and many places of Scripture ſeem to favour that Opinion, ſo that ſome have preſumed to ſay, that the Apoſtles themſelves were at firſt miſtaken in this particular, till after further illumination they were better informed. But though this be too bold a Conceit, yet that the Churches, at leaſt ſome of them, did at firſt miſtake the Apoſtles meaning in their Sermons and Epiſtles concerning this Point, and ſo underſtand them, as to think that the end of the World and final Judgment [Page] was at hand, appears from 2 Theſſ. 2.2. I beſeech you, Brethren, that ye be not ſoo [...] ſhaken in mind, or be troubled, neither by Spirit, nor by word, nor by letter, as from us, as that the day of Chriſt is at hand. Wee ſee the Apoſtle labours to rectifie, and for the future to prevent this Miſtake: ſo likewiſe the Apoſtle Peter in the 8th and 9th Verſes of this Chapter. And yet this Opinion had taken ſuch deep root in them, that it wa [...] not eaſie to be extirpated, but continued for ſome Ages in the Church. Indeed there are ſo many places in the New Teſtament which ſpeak of the coming of Chriſt as very near that if we ſhould have lived in their time and underſtood them all as they did, of hi [...] coming to judge the World, we could hardly have avoided being of the ſame Opinion. But if we apply them (as Dr. Hammo [...] doth) to his coming to take vengeance on hi [...] enemies, then they do not hinder, but tha [...] the Day of Judgment, I mean the genera [...] Judgment, may be far enough off. So [...] leave this Queſtion unreſolved, concluding that when that day will come God only knows.

CHAP. X.

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How far this Conflagration ſh [...]ll extend.

6. A Sixth Queſtion is, How far ſhall this Conflagration extend? Whether to the Ethereal Heavens, and all the Hoſt of them, Sun, Moon and Stars, or to the Aereal only?

I anſwer, If we follow Ancient Tradition not only the Earth, but alſo the Heavens and heavenly Bodies will be involved in one common fate, as appears by thoſe Verſes quoted out of Lucretius, Ovid, Lucan, &c.

Of Chriſtians ſome exempt the Ethereal Region from this Deſtruction: for the two following Reaſons, which I ſhall ſet down in Reuterus's words. 1. Becauſe in this Chapter the Conflagration is compared to the Deluge in the time of Noah. But the Deluge extended not to the upper Regions of the Air, much leſs to the Heavens, the Waters ariſing only fifteen Cubits above the tops of the Mountains, if ſo much. Therefore neither ſhall the Conflagration tranſcend that [Page] term. So Beza upon 2 Pet. 3.6. Tantum aſcendet ille ignis quantum aqua altior ſupra omnes montes. That fire ſhall aſcend as high as the Waters ſtood above the Mountains. This paſſage I do not find in the laſt Edition of his Notes. The ordinary Gloſs alſo upon theſe words, 2 Theſſ. 1.2. In flaming fire rendring vengeance, ſaith, Chriſtum venturum praecedet ignis in mundo, qui tantum aſcendet quantum aqua in diluvio. There ſhall a fire go before Chriſt when he comes, which ſhall reach as high as did the Water in the Deluge. And S. Auguſtine De Civit. Dei lib. 20. cap. 18. Petrus etiam commemorans factum ante diluvium, videtur admonuiſſe quodammodo, quatenus in fine hujus ſeculi iſtum mundum periturum eſſe credamus. Peter alſo mentioning the Ancient Deluge, ſeems in a manner to have adviſed us how far at the conſummation of time, we are to believe this World ſhall periſh.

But this Argument is of no force, becauſe it is not the Apoſtles deſign in that place to deſcribe the limits of the Conflagration, but only againſt Scoffers, to ſhew, that the World ſhould one day periſh by Fire, as it had of old been deſtroyed by Water.

2. The ſecond reaſon is, becauſe the Heavenly Bodies are not ſubject to paſſion, alteration or corruption. They can contract [Page] no filth, and ſo need no expurgation by Fire.

To this we anſwer, not in the words of Reuter, but our own, That it is an idle and ill grounded conceit of the Peripateticks, That the Heavens are of their own nature incorruptible and unalterable: for on the contrary it is demonſtrable, that many of them are of the ſame nature with the Earth we live upon, and the moſt pure, as the Sun, and probably too the Fixt Stars, ſuffer Alterations; maculae or opaque Concretions being commonly generated and diſſolved in them. And Comets frequently, and ſometimes New Stars appear in the Etherial Regions. So that theſe Arguments are inſufficient to exempt the Heavens from Diſſolution; and on the other ſide many places there are in Scripture which ſeem to ſubject them thereto: As Pſal. 102.25, 26. recited Heb. 1.10. which hath already often been quoted, The heavens are the works of thy hands, They ſhall periſh. Mat. 24.35. Heaven and Earth ſhall paſs away. Iſa. 65.17. & 51.6. The Heavens ſhall vaniſh away like ſmoke. Yet am I not of opinion, that the laſt Fire ſhall reach the Heavens; They are too far diſtant from us to ſuffer by it: nor indeed doth the Scripture affirm it: but where it mentions the Diſſolution of the Heavens, it expreſſes it by [Page] ſuch Phraſes as ſeem rather to intimate, that it ſhall come to paſs by a conſeneſcency and decay, than be effected by any ſudden and violent means. Pſal. 102.25, 26. They all ſhall wax old as doth a garment, &c. Though I confeſs nothing of Certainty can be gathered from ſuch expreſſions; for we find the ſame uſed concerning the Earth. Iſa. 51.6. The Heavens ſhall vaniſh away like ſmoke, and the Earth ſhall wax old as doth a garment. The heavenly Bodies are none of them uncorruptible and eternal; but may in like manner as the Earth be conſumed and deſtroyed, at what times and by what means, whether Fire or ſome other Element, the Amighty hath decreed, and ordered.

CHAP. XI.

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Whether ſhall the Whole World be conſumed and annihilated, or only refined and purified?

THere remains now only the Seventh Queſtion to be reſolved, Whether ſhall the World be wholly conſumed, burnt up and deſtroyed, or annihilated; or only refined, purified or renewed? To this I anſwer, That the latter part ſeems to me more probable, viz. That it ſhall not be deſtroyed and annihilated, but only refined and purified. I know what potent Adverſaries I have in this caſe. I need name no more than Gerard in his Common Places, and Dr. Hakewil in his Apology and the Defence of it, who contend earneſtly for the Abolition or Annihilation. But yet upon the whole matter, the Renovation or Reſtitution ſeems to me moſt probable, as being moſt conſonant to Scripture, Reaſon and Antiquity. The Scripture ſpeaks of an [...] or Reſtitution, Acts 3.21. Whom the Heavens muſt [Page]contain until the time of the reſtitution of all things. Speaking of our Saviour: and [...] or Regeneration of the World, the very Word the Stoicks and Pythagoreans uſe in this caſe, Matth. 19.28, 29. Verily, I ſay unto you, That ye which have followed me, in the regeneration, when the Son of man ſhall ſit on the Throne of his glory, ye alſo ſhall ſit upon twelve Thrones, &c. Pſal. 102.26. As a veſture ſhalt thou change them, and they ſhall be changed. Which words are again taken up and repeated, Heb. 1.12. Now it is one thing to be changed, another to be annihilated and deſtroyed. 1 Cor. 7.31. [...]. The faſhion of this World paſſeth away. As if he had ſaid, It ſhall be transfigured, or its outward form changed, not its matter or ſubſtance deſtroyed. Iſa. 65.17. Behold I create new Heavens and a new Earth, and the former ſhall not be remembred, nor come into mind. Iſa. 66.22. As the new Heavens and new Earth, which I ſhall make, ſhall remain before me. To which places the Apoſtle Peter ſeems to refer in thoſe words, 2 Pet. 3.13. Nevertheleſs we, according to his promiſe, look for new Heavens, and a new Earth, wherein dwelleth righteouſneſs. This new Heaven and new Earth we have alſo mentioned, Rev. 21.1. And I ſaw a new Heaven and a ne [...][Page]Earth: for the firſt Heaven and the firſt Earth were paſſed away, and there was no more Sea. Theſe places, I confeſs, may admit of an Anſwer or Solution by thoſe who are of a contrary Opinion, and are anſwered by Doctor Hakewil: yet all together, eſpecially being back'd by ancient Tradition, amount to a high degree of probability. I omit that place, Rom. 8.21, 22. The creature it ſelf alſo ſhall be delivered from the bondage of corruption into the glorious liberty of the ſons of God: tho it be accounted the ſtrongeſt proof of our Opinion, becauſe of the obſcurity and ambiguity thereof.

2. For Antiquity, I have already given many Teſtimonies of the ancient Fathers and Doctors of the Church, and could, if need were, produce many more, the whole ſtream of them running this way. And tho Dr. Hakewill ſaith, that if we look back to higher times before S. Hierome, we ſhall not eaſily find any one who maintained the World's Renovation: yet hath he but two Teſtimonies to alledge for its Abolition; the one out of Hilary upon the Pſalms, and the other out of Clemens his Recognitions. To this Reſtitution of the World after the Conflagration many alſo of the Heathen Philoſophers bear witneſs; whoſe Teſtimonies Mr. Burnet hath exhibited in his Theory of [Page] the Earth, lib. 4. cap. 5. Of the Stoicks, Chryſippus de Providentia, Apud Lactant. l. 7. c. 23. ſpeaking of the Renovation of the World, ſaith, [...]. We after death, certain Periods of time being come about, ſhall be reſtored to the form we now have. To Chryſippus Stobaeus adds Zeno and Cleanthes, and comprehends together with Men all natural things, [...]. Zeno and Cleanthes and Chryſippus were of opinion, That the Nature or Subſtance of things changes into Fire, as it were into a Seed; and out of this again, ſuch a World or Frame of Things is effected as was before. This Revolution of nature Antoninus in his Meditations often calls [...], The Periodical Regeneration of all things. And Lib. 5. Origen againſt Celſus ſaith of the Stoicks in general, [...]. The Stoicks ſay, That at certain Periods of time there is a Conflagration of the Ʋniverſe; and after that a Reſtitution thereof having exactly the ſame[Page]Diſpoſition and Furniture the former World had. More to the like purpoſe concerning the Stoicks, we have in Praep. Evang. l. 15. Euſebius out of Numenius. Nature, ſaith he, returns [...] to the Reſurrection which makes the Great Year, wherein there is again a reſtitution made from it ſelf alone to it ſelf. For returning according to the order wherein it began firſt to frame and diſpoſe things, (as reaſon would) it again obſerves the ſame Oeconomy or Adminiſtration; the like Periods returning eternally without ceaſing. He that deſires more Authorities of the Heathen Philoſophers and Poets in confirmation of the World's Reſtitution after the Conflagration, may conſult the ſame Mr. Burnet in the place forequoted; where he alſo ſhews, that this Doctrine of the Mundane Periods was received by the Grecians from the Nations they call barbarous. Pythagoras, ſaith Porphyry, brought it firſt into Grece: and Origen witneſſeth of the Egyptians Wiſe Men that it was delivered by them. Laertius out of Theopompus relates, [Page] That the Perſian Magi had the ſame Tradition: and Beroſus ſaith that the Chaldeans alſo. In fine, among all the Barbarous Nations, who had among them any Perſon or Sect, and Order of Men, noted for Wiſdom or Philoſophy this Tradition was current. The Reader may conſult the Book we refer to, where is a notable Paſſage taken out of Plutarch's Tractate, De Iſide & Oſiride, concerning a War between Oromazes and Arimanius, ſomewhat parallel to that mentioned in the Revelation between Michael and the Drag [...]n.

3. The Reſtitution of the World ſeems more conſonant to Reaſon than its Abolition. For if the World were to be annihilated, what needed a Conflagration? Fire doth not deſtroy or bring things to nothing, but only ſeparate their parts. The World cannot be aboliſhed by it, and therefore had better been annihilated without it. Wherefore the Scripture mentioning no other Diſſolution than is to be effected by the Inſtrumentality of Fire, its clear, we are not to underſtand any utter Abolition or Annihilation of the World, but only a Mutation and Renovation, by thoſe Phraſes of periſhing, paſſing away, diſſolving, being no more, &c. They are to be no more in that ſtate and condition they are now in.

[Page]2. There muſt be a material Heaven, and a material Hell left. A place for the glorified Bodies of the Bleſſed to inhabit and converſe in; and a place for the Bodies of the Damned, a [...] or Priſon for them to be ſhut up in. Now if the place of the Bleſſed be an Empyreal Heaven far above theſe viſible Heavens, as Divines generally hold; and the place of the Damned be beneath, about the middle of the Earth; as is the Opinion of the Schoolmen, and the Church of Rome, and as the name Inferi imports, and as the ancient Heathen deſcribed their Tartarus,

Hom. II.

— [...]

[...],

[...].

Then when all the intermediate Bodies ſhall be annihilated, what a ſtrange Univerſe ſhall we have? Conſiſting of an immenſe Ring of Matter, having in the middle, a vaſt vacuity, or ſpace void of all Body, ſave only one ſmall point for an infernal Dungeon. Thoſe that are of this Opinion have too narrow and mean thoughts of the Greatneſs, I had almoſt ſaid Immenſity of the Univerſe, the [Page] glorious and magnifick Products of the Creator's Almighty Power: and are too partial to themſelves, to think the whole World was created for no other end but to be ſerviceable to Mankind: but of this I have ſaid ſomewhat in a former Diſcourſe, and therefore ſhall not at preſent enlarge upon it.

But let us hear what they have to ſay for the Abolition.

Hakewil's Apol. l. 4. c. 13. ſect. 5.Their firſt and moſt weighty Argument is taken from the End of the World's Creation, which was partly and chiefly the Glory of the Creator, and partly the uſe of Man, the Lord Deputy, as it were, or Viceroy thereof. Now for the Glory of the Creator, it being by the admirable Frame of the World manifeſted unto Man, Man being removed out of the World, and no Creature being capable of ſuch a Manifeſtation beſides him, we cannot imagine to what purpoſe the Frame it ſelf ſhould be left, and reſtored to a more perfect Eſtate. The other End, being for Man's Ʋſe, either to ſupply his Neceſſity in matter of Diet, of Phyſick, of Building, of Apparrel; or for his Inſtruction, Direction, Recreation, Comfort and Delight; or laſtly, that therein, as in a Looking-Glaſs he might contemplate the Wiſdom, the Goodneſs and Power of God: when he ſhall attain that Bleſſed Eſtate, as he ſhall have no further [Page] uſe of any of theſe, enjoying perfect Happineſs and ſeeing God as he is, face to face, the ſecond or ſubordinate End of the World's Being muſt needs be likewiſe fruſtrate. And what other End can be given or conceived for the remaining or reſtoring thereof? &c.

To this I anſwer, there may be an end of the reſtoring of the VVorld, tho we are not able to find out or determine what. VVe are too ſhort ſighted to penetrate the Ends of God. There may be a new Race of rational Animals brought forth to act their parts upon this Stage, which may give the Creator as much Glory as Man ever did or could. And yet if there ſhould be no Material [...]nd viſible rational Creature made to inhabit the Earth, there are ſpiritual and intel [...]ectual Beings, which may be as buſie, and [...]s much delighted in ſearching out and con [...]emplating the VVorks of God in this new Earth, and rendring him the Praiſe of his VViſdom and Power as Man could be. Theſe things we may conjecture; but we muſt [...]eave it to the only wiſe God to determine what uſe ſhall be made of it. It ſeems to me [...]o be too great preſumption, and over-valuing our ſelves to think that all this VVorld was [...]o made for us, as to have no other end of its Creation; or that God could not be glorified [...]ut by us.

[Page]This firſt and principal Argument being anſwered, the ſecond admits of an eaſie Solution. They enquire whether the Vegetables and Creatures endued with Senſe ſhall all be reſtored, or ſome only? namely ſuch as ſhall be found in being at the Day of Judgment. If all, where ſhall we find Stowage for them? Surely we may in this caſe properly apply that which the Evangeliſt in another uſeth figuratively, if they ſhould all be reſtored, even the VVorld it ſelf could not contain the things which ſhould be reſtored. If ſome only, then would I gladly know, why thoſe ſome ſhould be vouchſafed this great Honour, and not all, or how thoſe Creatures without a Miracle ſhall be reſtrain'd from propagating and multiplying, and that infinitely in their kinds by a perpetual Generation. Or laſtly, How the ſeveral Individuals of theſe kinds, ſhall contrary to their primitive natures, live and dure Immortality?

To all this I anſwer, That not only all Animals, but all Vegetables too, yea and their Seeds alſo, will doubtleſs be mortified and deſtroyed by the violence of the Conflagration; but that the ſame ſhould be reſtored, and endued with eternal life, I know no reaſon we have to believe; but rather that there ſhall be new ones produced▪ [Page] either of the ſame with the former, or of different kinds, at the will, and by the power of the Almighty Creator, and for thoſe Ends and Uſes for which he ſhall deſign them. This Queſtion being anſwered in this manner, all that follows concerning the Earth remaining without any Furniture or Inhabitants, &c. falls to the Ground. So I have diſpatch'd theſe ſeven Queſtions concerning the Diſſolution of the World, there remains now only the Inference or Uſe of the precedent Doctrine.

CHAP. XII.

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The Apoſtles Inference from the precedent Doctrine.

I Come now to the Inference the Apoſtle makes from the precedent Doctrine▪ What manner of perſons ought we to be in all holy converſation and godlineſs? One word here needs a little explication, and that is holy; What is meant by a holy converſation.

Holineſs is an Equivocal Term. It is attributed either to God, or to the Creature. When it is attributed to God, it ſignifies either,

1. The unſpotted Purity of his Nature, and the conſtant and immutable rectitude of his Will. So it is taken 1 John 3.3. A [...] every man that hath this hope in him purifieth himſelf as he is pure: and 1 Pet. 1.15. As he which called you is holy, ſo be ye holy i [...] all manner of converſation: Becauſe it is written, be ye holy for I am holy. Pſal. 145.17▪ The Lord is righteous in all his ways, and holy in all his works.

[Page]2. His Sovereign Majeſty and Greatneſs, appearing in his tranſcendent Wiſdom and Power, in his Supreme and Abſolute Dominion over all things: in reſpect whereof, he is called the Holy One of Iſrael, and his Name is ſaid to be Holy: that is, to be invoked with the greateſt reverence. Holy and reverend is his name. Becauſe of this his Greatneſs and Excellency he is to be worſhipped and adored with the moſt ſubmiſſive humility and veneration, with a tranſcendent and incommunicable Worſhip and Devotion.

When Holineſs is attributed to Creatures, it ſignifies either an Inherent and Inward or a Relative or Outward, Holineſs.

1. Inherent or Inward Holineſs is a Conformity of Heart and Life to the Will of God: or as Biſhop Wilkin's Ʋniverſ. Charact. others define it, An habitual frame of mind, whereby we are fitted for vertuous Actions, but more eſpecially for the Duties of Religion: Indeed Holineſs doth always include a reference to God.

2. Relative or Outward Holineſs reſults from a Separation and ſetting a part any thing from a prophane and common, and applying it to a Sacred or Religious uſe. For the Majeſty of God, who at firſt created, and continually ſuſtains and governs all things, being ſo great and inviolable, all perſons, [Page] things, and times, and places, and Ceremonies ſeparated and appropriated to his Service and Worſhip, are by all Nations eſteemed Sacred, and to have a Character of Holineſs imprinted on them.

By Holineſs in this place, is to be underſtood an inherent Holineſs, which is well defined by Dr. Outram, De Sacrif. l. 1. c. 1. A Conformity of heart and life to the Will of God. I ſhall not diſcourſe at large concerning a holy Converſation, nor inſtance particulars wherein it conſiſts. That would be to write a Body of Practical Divinity: I ſhall therefore at preſent ſuppoſe the Reader ſufficiently inſtructed in that. My buſineſs ſhall be to ſhew the ſtrength of the Apoſtles Inference.

It may be ſaid, How doth this Diſſolution concern us, who may perchance be dead and rotten a thouſand years before i [...] comes? What have we to do with it?

I anſwer, It concerns us, 1. Becauſe it poſſible it may happen in our times; it ma [...] ſurpriſe us before we are aware. The preciſe time thereof is uncertain. And it ſha [...] be ſudden and unexpected, coming as Thief in the night, as we have befo [...] ſhewn; therefore we ought always to [...] upon our guard, to have our loins girt ab [...] and our lights burning. This uſe the Sc [...] pture in many places makes of the unc [...] tainty [Page] of the time of Chriſts coming. Luke 12.40. Be ye therefore ready: for the Son of Man cometh at an hour when ye think not. Luke 21.34, 35. And take heed to your ſelves, leſt at any time your hearts be overcharged with ſurfeiting and drunkenneſs and cares of this life, and ſo that day come upon you unawares. For as a ſnare ſhall it come on all them that dwell on the whole Earth. Parallel whereto are Matth. 24.42. and Mark 13.33, 35. That it ſhall come is certain, when it ſhall come is uncertain, and it every day draws nearer and nearer, therefore it is not wiſdom to remove the evil day far from us: and as in reference to the day of death, it is an uſual and prudent advice, ſo to live every day, as if it were our laſt day; or at leaſt, as we would not be afraid to do ſhould it be ſo: becauſe we are ſure, that one day will be our laſt, and for ought we know the preſent may be it: ſo likewiſe is it rational counſel in reſpect of the End of the World, ſo to prepare our ſelves for it by a holy converſation, that we may get above the terror and dread which will otherwiſe attend the apprehenſion of the approach of [...]t: and that we may be provided againſt the worſt that may follow; and be ſecure come what can come.

[Page]Secondly, It concerns us, ſhould it be a thouſand years to come, Becauſe then is the general Reſurrection both of the juſt and unjuſt, Acts 24.15. and the general Judgment, When we muſt all appear before the dreadful tribunal of Chriſt, that every one may receive the things done in his body, according to that he hath done, whether it be good or bad. 2 Cor. 5.10. which, Rom. 2.5. is called the revelation of the righteous judgment of God Who will render to every man according to his deeds, &c. Upon this account, I ſay, it concerns us much how we have our converſation here.

I.Firſt, As we hope to be acquitted at that day, and to enter into thoſe new Heavens, in which dwells righteouſneſs. Holineſs is a neceſſary condition and antecedent to happineſs. Neceſſary I ſay,

1. By Gods appointment, Heb. 12.14. Follow peace with all men, and holineſs, with out which no man ſhall ſee the Lord. Rom. 6.22. Have your fruit unto holineſs, and the end eternal life. Pſal. 50. ult. To him that ordereth his converſation aright, will I ſhew the ſalvation of God. Eternal life is the gif [...] of God. He is not obliged to beſtow i [...] upon any man. He may make what conditions he pleaſes for the obtaining of it. N [...] [Page] man hath any right to it; No man can lay any claim to it, but from this donation, and from the performance of theſe conditions. Rev. 22.14. Bleſſed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the City. For without are dogs and whoremongers and ſorcerers, &c. All the right they have depends upon Gods promiſe, which is conditionate, and accrues to them by the performance of the condition, which is the doing of his Commandments.

2. Neceſſary not only by Gods appointment, but in the very nature of the thing. Holineſs is the very quality and complexion of Heaven. No man without it is qualified to be a ſubject of that Kingdom: For thereinto nothing that is impure or unclean can enter. Revel. 21.27. And there ſhall in no wiſe enter into it [the new Jeruſalem] any thing that defileth, neither whatſoever worketh abomination. In this new Heaven dwelleth righteouſneſs, 2 Pet. 3.15. Therefore 1 John 3.3. Every man that hath this hope in him purifieth himſelf as he is pure. Heaven would naturally ſpue out and eject a wicked perſon, as one heterogeneous to it. Heaven and Hell are not more diſtant in place, than they are in nature. There is [Page] not more antipathy between fire and water, between light and darkneſs, between ſtreight and crooked, neither are they more incompatible, or do more naturally reſiſt and expel one another, than holineſs which is the quality of Heaven, and wickedneſs which is the diſpoſition and temper of Hell. Some do think Heaven to be rather a ſtate, than a place; and that he that is partaker of the Divine Nature hath Heaven within him: This is true, but this is not all. The whole notion of Heaven comprehends both a ſtate and a place. A man muſt be in a heavenly ſtate, before the local Heaven can receive him, or he brook it. Heaven without him would be no Heaven to the man who hath not Heaven within him. A wicked perſon could find no buſineſs or employment in Heaven; nothing to ſatisfie his corrupt and depraved affections, inclinations, and appetites. He would there meet with no ſuitable company; no perſons whoſe converſation he could take any delight and complacency in, but rather hate and abhor. For what fellowſhip hath righteouſneſs with unrighteouſneſs? or what communion hath light with darkneſs? 2 Cor. 6.14. Like naturally loves like, and unites with it, and doth refuſe, reſiſt, and hate that which is unlike it. For every thing is made to love it ſelf; and conſequently every [Page] thing that reſembles and comes near it, and is as it were a replication of it; and to hate the contrary. As therefore we would be glad to be Partakers of the bleſſedneſs of the local Heaven, ſo let us endeavour to get into our Minds and Spirits the qualities and conditions of Heaven; that ſo we may be fit Subjects for that Kingdom, fit companions for that Society. This is the time allotted us to purifie our ſelves from all filthineſs both of fleſh and ſpirit, and to perfect holineſs in the fear of God. There is no invention in the grave whither we are going, Eccleſ. 9.10. Ʋpon this moment depends eternity. As the tree falls ſo it lies; and as Death leaves, ſo will Judgment find us. Quando iſthinc exceſſum fuerit, nullus jam locus poenitentiae eſt. Hîc vita aut amittitur, aut tenetur: Hîc ſaluti aeternae cultu Dei & fructu fidei providetur. Cyprian. Serm. de Immortal. After we ſhall depart hence there remains no more place for repentance. Eternal life is here, either loſt or won. Here proviſion is made for everlaſting ſalvation by the worſhip of God, and fruit of faith. We muſt work while it is day, the night [of death] cometh wherein no man can work. John 9.4. And therefore the time our bodies ſhall reſt in the grave, ſhould it be a thouſand years, will little avail us: for if the ſoul be mean while awake, [Page] the certain and dreadful expectation of the Sentence of Condemnation to an eternal Hell at the Day of Judgment, will be little leſs afflictive than the Torments thereof themſelves. I might add by way of Digreſſion that Sin and Wickedneſs is naturally productive of. Hell in the Soul. A wicked Man carries Hell in his Breaſt. Sin neceſſarily infers Miſery: It is contrary to the nature of the Soul, and whatſoever is ſo muſt needs be grievous. Diverſion and Non-Attention to his Condition is the wicked Man's only Security: I have heard it often from a Doctor Witchcot. great Divine in his Sermons, That there is but a Thoughts Diſtance between a wicked Man and Hell. For do but fix and bind his Thoughts to the Conſideration of his Life and Actions, and he will anticicipate Hell himſelf, he ſhall need no infernal Furies to laſh him, he will be his own Tormentor: ſuch a Man's Preſſures will be heavy enough, ſhould the Divine Nemeſis ſuperadd no more. The Reaſon of this I have given in a former Diſcourſe, and therefore ſhall now omit what elſe might have been added on this particular.

II.Secondly, It much concerns us, upon account of the future Judgment which ſhall be at the Diſſolution of the World, to have our [Page] Converſation in all Holineſs, as we deſire to avoid that Shame and Miſery which will then otherwiſe certainly befall us.

1. As we deſire to avoid that ſhame which will cover our Faces at that day. If here Shame and Diſgrace be more grievous and inſupportable than Death it ſelf, what will it be then, when the Soul ſhall be rendred more quick and apprehenſive and ſenſible of ſuch Impreſſions? There is nothing ſhameful but ſin, nothing elſe hath any natural Turpitude in it. Shame follows Sin as the Shadow doth the Body: He that will commit the one cannot avoid the other. Therefore ſuch wicked perſons as have not quite renounced Modeſty, and loſt all Senſe of Shame, eſpecially if guilty of ſecret Crimes, the Conſideration of a future. Judgment would be a powerful Curb to reſtrain them from Sin for the future: becauſe then God will produce and bring to light the hidden things of darkneſs, and diſcloſe and make manifeſt the counſels of all hearts: 1 Cor. 4.5. Then he will judge the ſecrets of men by Jeſus Chriſt. Rom. 2.16. Then will he bring every work into judgment, with every ſecret thing, Eccleſ. 12.14. For would they but conſider and ponder what Confuſion will overwhelm them when this ſhall be done in the face of the whole World, and before all [Page] that knew them, and they not able to make any denyal, or excuſe. This, I ſay, if any thing, would be a powerful Curb to withhold them from thoſe Enormities to which this ſhame is appendant. It may be thou madeſt a great Figure in the World for Piety and Religion, wouldſt ſeem to be ſome Body in the Eyes of Men, when thou wert falſe and unſound, didſt harbour and nouriſh ſome Viper in thy Boſom, ‘Introrſum turpis, ſpecioſa pelle decorus:’ When thy ſecret Faults ſhall be expoſed before thy Neighbours, and Friends, and Children, And the ſhame of thy nakedneſs ſhall be made to appear, Revel, 3.18. How wilt thou then be confounded, and aſtoniſhed, and unable to lift up thy Head? What horrour will then ſeize thee, When thy confuſion ſhall be continually before thee, and the ſhame of thy face ſhall cover thee? Pſalm 44.15. It concerns thee therefore to look about thee in time, and ſearch thy Conſcience to the Bottom, to remove whatever grates, to caſt out whatever offends, tho never ſo cuſtomary, never ſo pleaſing to Fleſh and Blood: to apply thy ſelf to the Merits and Satisfaction of Chriſt Jeſus for the Expiation of what is paſt; and for the [Page] future to reſolve and endeavour the amendment of whatſoever hath heretofore been amiſs in thee; and to beg the aſſiſtance of the Divine Grace to ſtrengthen in thee every good purpoſe and reſolution of heart, and to enable thee to bring it to iſſue and effect. And for thy ſecurity, I think it good advice, to reſolve ſo to behave thy ſelf in thy retirements, ſo to live in the ſecret of thy Chamber and Cloſet, as though the doors were thrown open upon thee, and all the eyes of the World beheld thee; as though thou were't in the Arena of a publick Theatre expoſed to the view of Men and Angels. I remember the Ingenious Writer of Politick Diſcourſes Boccalini, doth often divert himſelf and his Reader with facetious Reflections upon the contrivance of a Window into the Breaſt; which, if I miſtake not, he fathers upon Lipſius. However he may deride it, I think it would be prudent counſel to give and take, for every Chriſtian. So to live and carry it in the ſecret of his heart, as if there were a Window into his Breaſt, that every one that paſſed by, might look in thereat, and ſee all the thoughts and imaginations that paſſed there, that found any en [...]ertainment or acceptance with him. For though indeed God ſearches the hearts and [...]eins, and underſtandeth our thoughts afar[Page]off, Pſal. 139.2. Yet ſuch is the hypocriſie of mankind, that they do for the moſt part more reverence the eyes of men, than of God: and will venture to do that in his preſence, which they would be aſhamed the eyes of man ſhould ſee them doing. You will ſay, Is it not better to be modeſt, than to be impudent? Is it not better to conceal, than to publiſh ones ſhame? Is it not better to reverence man, than neither God nor man? Doth not the Scripture condemn a Whores fore-head? Is it not a true Proverb, Paſt Shame, paſt Grace? Was it not good advice of a Cardinal (as I remember) Si non caſtè tamen cautè? He that hath devoured ſhame, what bridle is there left to reſtrain him from the worſt of evils? I anſwer, That it ſeems indeed to me, that publick ſins of the ſame nature, are more heinous than ſecret; and that impudence in ſinning, is an aggravation of the ſin. For open ſins dare God, and bid defiance to Heaven, and leave the ſinner unreclaimable, and are of more pernicious influence. I do not now ſpeak of the hypocriſie of feigning holineſs to ſerve our own ends, which is rightly eſteemed duplex iniquitas, but that of concealing and hiding vicious actions, to avoid the ſhame of men. And yet there is a great obliquity in this too. Becauſe even this is a ſlighting and undervaluing [Page] of God, a preferring of man before him, ſetting a greater price and eſteem upon the praiſe and commendation of men, than the praiſe and approbation of God. John 12.43. God ſees the ſecreteſt actions, yea, the moſt retired thoughts. They that believe this, and yet make bold to do in his preſence, what the fear of man's eye would reſtrain them from, it is clear that they reverence man more than God, a poor, frail, impotent Creature like themſelves▪ more than the moſt pure and ever bleſſed Creator. Nay, let the temptation to any ſin be never ſo ſtrong, and the natural inclination never ſo vehement, if the knowledge and conſcience of men be a motive and conſideration powerful enough to enable us to reſiſt and repel them, had we but as firm a belief of the preſence and inſpection of God, and as great a reverence and dread of him, Why ſhould not theſe have the ſame influence and effect upon us? Let us then avoid the hypocriſie of deſiring to be thought better than we are, by endeavouring to our utmoſt to be as good as we would be thought to be, and if poſſible, better. So ſhall we ſatisfie our ſelves that we ſeek the praiſe of God, more than the praiſe of men.

But to return from whence we digreſſed, though Daniel 12.2. ſhame and everlaſting contempt ſhall [Page] at the general Reſurrection be the portion of them who perſiſt and die in their ſins; yet a ſerious and unfeigned Repentance, atteſted by a holy Converſation for the future, is an effectual means to deliver us from this ſhame, whatever our forepaſt ſins have been. For they ſhall not be produced againſt us, they ſhall not be objected to us at that day; they ſhall be buried in eternal ſilence and oblivion, and be as tho they had not been. And this Opinion I hold 1. More agreeable to the Scripture, which in this matter makes uſe of the Terms of hiding, and covering, and blotting out, Pſalm 32.1. Bleſſed is the man whoſe trangreſſion is forgiven, and whoſe ſin is covered. Eſay 43.25. I even I am he that blotteth out thy tranſgreſſions, and will not remember thy ſins. So Pſalm 51.9. Hide thy face from my ſins, and blot out all mine iniquities. Jerem. 48.34. I will forgive their iniquity, and remember their ſin no more. Ezek. 28.22. All his tranſgreſſions that he hath committed they ſhall not be mentioned unto him. Mich. 7.19. Thou wilt caſt all their ſins into the depths of the Sea. And as it is more conſonant to the Scripture, ſo is it 2. More grateful and conſolatory to the Penitents. For the mere mentioning and reciting of their ſins before ſuch an Aſſembly [Page] muſt needs refreſh their ſhame and ſorrow, and ſo diminiſh their happineſs and joy. To which I might add, that it is written that our▪ Saviour at the laſt judgment in pronouncing the Sentence ſhall enumerate the good works of the Godly to their praiſe; but not a word ſaid of producing their ſins. I ſay I hold this Opinion more probable upon theſe accounts, than theirs who affirm they ſhall then be publiſhed, for the magnifying and advancing, the declaring and illuſtrating the Mercy and Grace of God in pardoning ſo great and heinous Offences.

It concerns us much to live in all holy Converſation in this World, as we deſire to avoid that pain and miſery, which we ſhall otherwiſe moſt certainly be adjudged to at that day: that indignation and wrath, tribulation and anguiſh, which God ſhall render to them that do not obey the truth, but obey unrighteouſneſs: Rom. 2.8. That worm that dieth not, and that fire that is not quenched, Mark 9.44. and 46. and 48. that outer darkneſs, where is weeping and wailing and gnaſhing of teeth, Matth. 8.12. and 22.13. and 25.30. That furnace of fire, Matth. 13.42.50. That lake of fire and brimſtone, Revel. 20.10. or of fire burning with brimſtone, Revel. 19.20. Which places, tho they be not literally to be expounded, yet do they [Page] import at leaſt a very ſad and deplorable eſtate, a high degree of torment and anguiſh: and all this eternal and without intermiſſion night and day. Theſe ſhall go into everlaſting puniſhment, Mat. 25.46. The State of the Damned is ſuppoſed to be a ſtate of abſolute and complete Miſery, made up of the loſs of the greateſt good and a conſtant, freſh and lively apprehenſion of it; which Divines call Poena Damni. And 2. Exceſs of bodily pain and ſufferings, and ſad diſtreſs of trouble and mind occaſioned by all manner of frightful Apprehenſions, and vexatious Perturbations and Reflections, which they call Poena Senſus; and this without any intermiſſion or or hope of deliverance eternally. Jude 7. it is called the vengeance of eternal fire. Revel. 14.11. The ſmoke of their torment is ſaid to aſcend up for ever and ever. And Revel. 20.10. it is ſaid of the Beaſt and falſe Prophet, that they ſhall be tormented night and day for ever and ever. If this be ſo, is't not our greateſt Wiſdom to uſe our utmoſt diligence and endeavour to avoid ſo deplorable a condition, and to ſecure our ſelves an intereſt in a future eſtate of everlaſting Bliſs and Happineſs when this Life ſhall be ended?

But here the Epicureans and ſenſual perſons will be ready to object and argue, [Page] Here are pleaſures and delights in this World, which are very inviting and taking, and do highly gratifie my ſenſes and appetites. I hear likewiſe of future rewards and puniſhments for thoſe that deny or fulfil their carnal luſts and deſires. Theſe ſenſual pleaſures I ſee, and taſte, and feel, and am ſure of, the other I do but only hear of, and therefore they do not, they cannot ſo ſtrongly affect me: Were Heaven and the happineſs thereof ſet before my eyes, and did I ſee it as plainly and clearly as I do theſe things below, then indeed I ſhould not need many motives to provoke me to endeavour the obtaining of it. But alas, that is far above out of our ſight, the joys of Heaven are by the Apoſtle termed things not ſeen. Again, theſe outward and temporal enjoyments are preſent and eaſily obtainable; the other at a great diſtance, future, and beſides very hard to come by; [...]d I love my eaſe, ut eſt ingenium hominum à labore proclive ad libidinem. Should I deny my ſelf good in this life, and then perchance ceaſe to be, and ſo have no reward for my pains; nay, on the contrary expoſe my ſelf to the hazard of many afflictions and ſufferings, which are the portion of the godly in this life, how unneceſſarily ſhall I make my ſelf miſerable? Miſerable I ſay, becauſe by the Apoſtles [Page] own confeſſion Chriſtians, if in this life only they had hope, would be of all men the moſt miſerable, 1 Cor, 15.19. Had I not better make ſure of what is before me? Why have I theſe appetites within me, and ſuch objects about me, the one being ſo ſuitable to the other, is it not more natural and reaſonable to fulfil, than deny them? Surely it cannot be wiſdom to loſe a certain good for an uncertain hope; and for an ungrounded fear of Hell hereafter, to undergo a Purgatory here.

To this argumentation upon the falſe foundation of the uncertainty of a future eſtate of endleſs happineſs or miſery, accordingly as we have behaved our ſelves in this life, I anſwer,

That for the futurity of ſuch an eſtate, we have the beſt Authority in the World, to wit, the holy Scriptures and univerſal Tradition.

1. The Holy Scriptures, whoſe Authority to be more than humane, hath been by many ſo clearly and convincingly demonſtrated, that I ſhall take it for granted, and not waſte time to prove it. The Teſtimonies herein contained concerning eternal happineſs and miſery are ſo clear and full, that it ſeems to me impoſſible without manifeſt diſtortion to elude or evade the force of them. Some we [Page] have already recited, and might produce many more, Iſa. 33.14. Who among us ſhall dwell with the devouring fire? Who among us ſhall dwell with everlaſting burnings? Dan. 12.2. And many of them that ſleep in the duſt of the earth ſhall awake, ſome to everlaſting life, and ſome to ſhame and everlaſting contempt. 2 Theſſ. 1.9. Who ſhall be puniſhed with everlaſting deſtruction from the preſence of the Lord, &c. ſpeaking of them who know not God, and obey not the Goſpel of our Lord Jeſus Chriſt. Iſa. 66.24. For their worm ſhall not dye, neither ſhall their fire be quenched.

What more common Notion among the Grecians and Romans, than of Eliſium and Tartarus, the one to reward good men, the other to puniſh wicked? which, as appears by what we have quoted out of Lucretius, were eſteemed to be eternal ſtates.

The Origeniſts and others, that cannot be reconciled to the Catholick Doctrine of the eternity of the puniſhments of the Damned, make the word [...], from which the Latin aevum is derived, to ſignifie ſometimes a determinate time, as might eaſily be proved by many examples, and ſo [...] or [...], which we tranſlate for ever, ſignifies when applied to this matter, a long indeed, but [Page] yet a finite time; and [...], which we render for ever and ever, may likewiſe ſignifie not an eternal duration, but a time to which ſome term may be ſet by God, though to us unknown. In the ſame ſenſe they accept the Adjective [...] for a long, but finite time. But I am of S. Auguſtine's opinion, that [...] doth in the New Teſtament ſignifie the ſame with aeternus in Latin, and is appropriated to things that have no end: and that [...], for ever and ever, doth in like manner always denote eternal or endleſs duration. That the word [...] when applied to the ſtate of the Damned, doth ſignifie eternal, S. Auguſtine well demonſtrates from the Antitheſis in that place of Matth. 25.46. And theſe ſhall go away into everlaſting puniſhment, but the righteous into life eternal. Where it is in the ſame ſenſe attributed to that life which is the reward of the righteous, and that fire which is the puniſhment of the Damned; there being no reaſon to believe that the ſame word in the ſame Verſe, when applied to oppoſites, ſhould be taken in a different ſenſe. But by the conſent of all Chriſtians it is granted, that the life of the bleſſed ſhall be eternal, therefore ſo muſt the puniſhment of the Damned be too.

[Page]This acception of the word [...] for eternal or endleſs, when it refers to the ſtate of thoſe miſerable perſons, receives a further and ſtrong confirmation from the

Second Particular we propoſed, that is, Ʋniverſal Tradition: It being a received Opinion among the Heathen, which muſt needs deſcend down to them by Tradition from the Ancients, that eternal puniſhments awaited the wicked after Death. Of this the Epicurean Poet Lucretius is a ſufficient and unexceptionable Witneſs, for he living before our Saviours time, could not derive it from any other ſource. He makes the fear of theſe puniſhments to be the cauſe of all the miſeries of humane life, and the foundation of all Religion, ‘Aeternas quoniam poenas in morte timendum.’ And becauſe it may be objected, that Aeternas may ſignifie only of long continuance, to put the matter out of all doubt, in another place he ſaith,

—Nam ſi nullum finem eſſe putarent,

Aerumnarum homines, nulla ratione valerent

Relligionibus atque minis obſiſtere vatum.

[Page]

—But if it once appear

That after Death there's neither hope nor fear,

Then Men might freely triumph, then diſdain

The Poet's Tales, and ſcorn their fancy'd pain.

But now we muſt ſubmit, ſince pains we fear

Eternal after Death, we know not where.

And that this Opinion and Belief generally prevailed among the people before Epicurus his time, the ſame Lucretius teſtifies in the beginning of his firſt Book,

Humana ante oculos foedè cum vita jaceret

In terris oppreſſa gravi ſub Relligione, &c.

Primùm Graius homo, &c.

Long time men lay oppreſt with ſlaviſh fear,

Religion's Tyranny did domineer,

Which being plac'd in Heaven, look'd proudly down,

And frighted abject Spirits at her frown.

At laſt a Mighty one of Greece began

T'aſſert the Natural Liberty of Man,

[Page] By ſenſeleſs terrors and vain fancy led

To Slavery, ſtreight the conquer'd Fantoms fled.

for he makes (as we ſaw before) the fear of eternal pain and miſery, to be the foundation of all Religion.

1. Now becauſe theſe Objectors do repreſent Religion to themſelves and others as a melancholick and diſconſolate thing: and think and ſay, that thoſe that enter into this ſtate muſt bid adieu to all the pleaſures of ſence, and taſte no ſweetneſs in any worldly object. I ſhall endeavour to remove this prejudice. I ſay therefore, That our gracious God doth not envy us any real good that the Creatures can afford us, and therefore hath not denied us a moderate uſe and fruition of any of them. And ſeeing he hath annexed pleaſure to thoſe actions that are neceſſary for the ſupport of life, and continuation of kind, as a bait to invite us to the performance of them, it ſeems to me highly abſurd and contradictious to affirm, that he hath forbidden us to partake or taſte thoſe enjoyments which himſelf had appointed as effectual means for the ſecurity of thoſe great ends; and which are ſo neceſſary conſequents of thoſe actions, that we cannot but partake [Page] them. Where the Appetite is eager, God hath indulged, I might ſay commanded, a moderate and regular ſatisfaction. And we know, nay, the blindneſs of Atheiſm cannot deny, that the greateſt pleaſure reſults from a moderate and well circumſtantiated uſe of pleaſures. Voluptates commendat rarior uſus: Now a religious man enjoys all the pleaſures of theſe worldly and ſenſible goods, without any of the pain, which is annexed to the exceſſive and irregular uſe, or indeed abuſe of them: and beſides, his pleaſure is enhanſed, in that he beholds and receives them as bleſſings of God, and tokens of his favour and affection; and is without all fear of a future ſad reckoning for his participation of them. Howbeit a denial of our ſelves for Gods ſake and cauſe in any thing which we might otherwiſe lawfully enjoy, though it be not commanded, yet is accepted, and ſhall be rewarded by him.

Others there are who grant, That theſe words grammatically ſignifie as we contend, and that eternal puniſhments are indeed threatned to the wicked; but ſay they, theſe threatnings are intended only, as terriculamenta, or Bug-bears to Children, to terrifie and keep people in awe, and to preſerve the World in ſome tolerable condition of [Page] quietneſs. And Origen himſelf, though he be of opinion, that theſe threatnings ſignifie only temporary pains; yet he ſaith, that ſuch myſteries are to be ſealed up and concealed from the vulgar, leſt wicked men ſhould ruſh into ſin with all fury and licentiouſneſs, if this bridle were taken off, who by the opinion and fear of eternal and endleſs puniſhments can ſcarce be deterred and reſtrained from it.

To this I anſwer, 1. That it ſeems to me indecorous and unſuitable to the Perſon and Majeſty of God, to make uſe of ſuch ſorry and weak means to bring about his ends, as grave men can hardly condeſcend to. 2. I do not ſee how it can conſiſt with his Veracity, in plain terms, abſolutely to threaten and affirm what he never intends to do.

Indeed it is queſtionable, Whether it be allowable in man: it being at beſt but an officious Lye: for it is a ſpeaking what we do not think, and that with an intention to deceive.

Secondly, I proceed now to a ſecond Objection againſt the eternity of the pains and ſufferings of the Damned, and that is, it's inconſiſtency with the Juſtice of God. What proportion can there be between a tranſient and temporary act, and an eternal puniſhment? The moſt rigid Juſtice can exact no [Page] more than a talio, to ſuffer as I have done. ‘ [...].’ if I have hurt, or grieved, or injured any man, to be puniſhed with the ſame, or an equivalent ſuffering: if I have taken any unreaſonable pleaſure, to compenſate it with an anſwerable pain. Indeed the enormities of my life cannot well deſerve ſo much, if it be conſidered, that I have been ſtrongly inſtigated and inclined, and as it were fatally driven upon all the evils which I have committed, by thoſe affections and appetites, which I made not for my ſelf, but found in my ſelf; and have been expoſed to ſtrong and almoſt inexpugnable temptations from without; beſet with ſnares, encompaſſed about with innumerable evils.

To this I anſwer Firſt, That every ſin, injury, or offence is aggravated and enhanſed by the dignity or merit of the perſon againſt whom it is committed. So Parricide is eſteemed a greater Crime than ordinary Murther, and by the Laws of all Nations avenged with a ſorer puniſhment. The like may be ſaid of laeſa Majeſtas or Treaſon. Now God is an infinite perſon, and Sin being an injury and affront to him, as being a violation of his Law, an infinite puniſhment muſt be due to it.

[Page]This anſwer Dr. Hammond in his Practical Catechiſm, lib. 5. ſect. 4. accounts a nicety and unſatisfactory, as alſo that other common anſwer, That if we ſhould live infinitely, we would ſi [...] infinitely; and therefore gives us another, which in his Diſcourſe of the Reaſonableneſs of Chriſtian Religion, he thus briefly ſumms up.

2. That the choice being referred to us to take of the two which we beſt like, eternal Death ſet before on the one hand, to make eternal life the more infinitely reaſonable for us to chuſe on the other hand, and the eternal Hell (whenſoever we fall into it) being perfectly our own Act, neither forced on us by any abſolute Decree of God, nor irreſiſtible temptation of the Devil or our own fleſh; but as truly our wiſh and choice and mad purchaſe, nay, much more truly and properly, than eternal Heaven is (when our obedience is firſt wrought by Gods grace, and yet after that ſo abundantly rewarded by the Doner) it is certain, if there be any thing irrational, it is in us unkind and perverſe creatures (ſo obſtinate to chuſe what God ſo paſſionately warns us to take heed of; ſo wilfully to dye, when God ſwears he wills not our death) and not in him, who hath done all that is imaginable to be done to reaſonable creatures (here in their way or courſe) to the reſcuing or ſaving of us.

[Page]But to this may be replied, If the thing it ſelf be unjuſt, how can our chuſing of it make it juſt? How can it be juſt to annex ſuch a penalty as eternal Hell to a ſhort and tranſient offence? Suppoſe a Prince ſhould make a Law, that whoſoever did not riſe up and bow himſelf before an old man, ſhould be put to Death with torments; and one of his Subjects knowingly ſhould tranſgreſs this Law upon ſome great temptation; would it not be accounted Cruelty in the Prince to execute this Law upon him? Laws may be unjuſt upon account of diſproportionate penalties. Neither doth our choice much help the matter, for that is but an effect of our error or folly, or, if you will, madneſs, which doth as little deſerve eternal death as the ſin committed doth.

If any man be diſſatisfied with the precedent anſwers, all that I have to add further, is, that before this ſentence adjudging to eternal death be pronounced againſt him, and executed upon him, there ſhall be ſuch a revelation made, as ſhall convince and ſatisfie him of the righteouſneſs thereof. And this the Apoſtle ſeems to intimate Rom. 2.5. when he calls the great day of Doom, the day of the Revelation of the righteous judgment of God. Then ſhall be made appear [Page] what now to our dimſighted reaſon is not penetrable; How the Juſtice of God can conſiſt with the eternal damnation of the wicked.

As for mans being as it were fatally determined to evil by the ſtrength of temptation, and the violence of unruly and headſtrong paſſions and appetites: I anſwer, That there are motives and conſiderations ſufficient to enable a man to reſiſt and repel, to conquer and overcome the moſt alluring and faſcinating temptations, the moſt urging and importunate appetites or affections; ſuch are certain ſhame and diſgrace, and that not long to come, eternal infamy and diſhonour; preſent death, ſtrong fear and dread of approaching death, or ſad and intolerable pains or calamities. Now the Divine threatnings are of the greateſt and moſt formidable evils and miſeries that Humane Nature is capable of ſuffering; and therefore were they but firmly believed and apprehended, they would be of force ſufficient to ſtir up in us ſuch ſtrong paſſions of fear and terror, as would eaſily chaſe away all temptations, and embitter all the baits of ſenſual pleaſure.

3. There remains yet a third Objection againſt an eternal Hell, and that is, that it is inconſiſtent with the Divine Goodneſs. For [Page] the Unbeliever will ſay, It's contrary to all the Notions and Ideas I have of God, to conceive him to be ſo angry and furious a Being. How can it ſtand with Infinite Goodneſs to make a Creature that he fore-knew would be eternally miſerable? We men account it a piece of goodneſs to pardon offences: And all puniſhments are intended either for the reformation and amendment of the Offender, or if he be unreclaimable to prevent the miſchief which he might otherwiſe do, or for an example to others to deter them from the like enormities: but I do not ſee for what ſuch end any man can be eternally tormented. So that of ſuch inflictions one may rationally demand, cui bono? What good comes of them? How then can they come from God, who by all mens confeſſion is infinitely Good?

To which I anſwer: Firſt, That God is juſt as well as good. You will ſay, what is Juſtice? It is an equal weighing of Actions, and rendring to every one his Right or Due. A ſetting ſtreight again what was perverted by the ſins and extravagancies of Men. Now that the breaking of order and equality in the world, this uſurping and encroaching upon others Rights is a great Evil and ought to be rectified, ſome may take an Argument [Page] from the ſtrong inclination and deſire to revenge Injuries, that is implanted in the nature of Man, and of all Creatures. You'll ſay, all deſire of revenge is abſolutely ſinful and unlawful. I anſwer, I am no patron of Revenge. I know the very Heathen by the light of nature condemned it.

—Infirmi eſt animi exiguíque voluptas

Ʋltio—

Revenge is the pleaſure of a weak and poor ſpirit. Yet let us hear what they have to ſay. 1. It is hard to affirm, that any innate appetite or deſire is in it ſelf ſimply and abſolutely, and in all Circumſtances whatſoever unlawful, for this ſeems to reflect upon the Author of Nature.

To which may be anſwered, that a well circumſtantiated deſire of revenge may not be in it ſelf unlawful, yet for the evil Conſequents of it, it may be, and is prohibited by a poſitive Law. 2. Divine perſons have prayed to God to avenge them, as David and the Prophets. And S. Paul himſelf, 2 Tim. 4.14. prays God to reward Alexander the Copperſmith according to his works. To which may be anſwered, that thoſe Expreſſions are rather Predictions of what ſhould befal their [Page] Enemies, than deſires that they might. Again, whereas it is ſaid▪ Revel. 6.9, 10. That the Souls of them under the altar that were ſlain for the word of God and the teſtimony which they held, cryed with a loud voice, ſaying, How long, O Lord holy and true, doſt thou not judge and avenge our Blood on them that dwell on the earth: Doctor Hammond ſaith, it ſignifies no more, than that their Blood cries to God for Vengeance, as Abel's is ſaid to do. The Nature of Forgiveneſs ſeems to imply the Lawfulneſs of ſome deſire of Revenge. For what is Forgiveneſs but a parting with, and a renouncing the Right I have to be avenged, and therefore before I forgive I do retain at leaſt ſome will to be revenged. And I am not obliged by our Saviour to forgive abſolutely, but upon condition of Repentance. Luke 17.3, 4. If thy brother ſin againſt thee rebuke him, and if he repent forgive him, &c. And in the Lord's Prayer one Petition is, Forgive us our treſpaſſes as we forgive them that treſpaſs againſt us. But God forgives not without Repentance. To which may be anſwered, That before Repentance, I may retain a will of puniſhing an Offender for his own Good and Reformation, but with no reſpect of avenging what is paſt. And if his Repentance [Page] prevents his puniſhment, then I am to forgive him, that is, ceaſe to deſire his puniſhment. But all allow Vengeance to be juſt in God, whoſe Actions are not to be ſcanned by our Meaſures.

2. If it be juſt with God to propoſe to us ſuch a choice as Heaven upon condition of our Obedience to his Law, or Hell in caſe of Diſobedience; as we ſee ſome wiſe Men make no ſcruple to grant; then it cannot be injuſtice in him to inflict the puniſhments of Hell upon them that make it their choice. Nay I cannot ſee how it can conſiſt with his Veracity not to do it; why then ſhould any Argument from his Goodneſs move us to diſtruſt his Veracity? To which I ſhall add, That the very being of Sin and Miſery in the World is as great an Argument againſt the Goodneſs of God, as the eternal puniſhment of it: Sith we muſt needs grant, that God Almighty Bleſſed for ever, could, if he had pleaſed, have prevented it. If any Man ſhall ſay, This was not poſſible without changing the very Nature of Man, and taking away the Liberty of his Will. To him I reply, How then can he confirm the Bleſſed, reſerving their Liberty? Or muſt we ſay with Origen, That they are in a mutable ſtate too and that Heaven will [Page] have an end as well as Hell? If any Man remain ſtill unſatisfied with what hath been ſaid, I muſt refer him for full ſatisfaction to the Revelation of the righteous Judgment of God at that great day, of which mention hath been already made.

I am as unwilling as any Man to limit the Mercies of God: but yet I muſt refer it to him, whether he will be more favourable than he hath threatened or no, whether he will remit ſomething of the Severity of his Comminations. I am alſo willing to reſtrain and confine the ſenſe of theſe words [...], and [...] as far as the Context will permit. But let our Opinions and Hopes of the Mercies of God and a temporary Hell be what they will; a temporary Hell, I ſay, or rather a Purgatory inſtead of Hell: For the word Hell, according to the uſual acception of it, includes Eternity. I ſhall propoſe two things to be conſidered.

1. That Origen the firſt Broacher of this Opinion of the Determination of the Puniſhments of the Damned, doth acknowledge that the contrary Doctrine is very uſeful to reſtrain the common People from Sin: and that this is to be held as a great Secret, and ſtudiouſly concealed from them. Now if it be of ſuch eminent uſe to them, why [Page] may it not alſo be to the Learned and Noble; who, I fear me, may want ſuch a Bridle as well as they?

2. Since God hath threatned eternal puniſhments, whether he intends to execute them upon us or no, it is clear, I think, he would have them be believed by us, elſe they cannot have that end and effect he deſigned them to; and therefore it muſt be unbelief and preſumption in us to deny or diſtruſt them, tho upon ſuppoſition, that they are irreconcileable with his Goodneſs; with which yet perhaps they may accord well enough, tho we cannot at preſent diſcern it. All Divine Revelations are to be believed and accepted by us, as well Threatnings as Promiſes; and if we may diſtruſt the Veracity of God in them, I know not but we may as well do it in theſe: if we deny the Eternity of the Torments of Hell, I do not ſee but that we may upon as good grounds with Origen deny the Eternity of the Joys of Heaven.

Let not then the preſumption of a temporary Hell encourage thee to go on in ſin: for, I fear, ſuch a Perſuaſion may have an ill influence on the manners of Men. Eternity is the very ſting of Hell: take that out, and the Sinner will think it tractable enough. [Page] The very thought of an eternal Hell intervening (and it will often intrude it ſelf) ſtrikes a cold damp to his very Heart in the midſt of his Jollities, end will much qualifie and allay all his Pleaſures and Enjoyments. Rid him of this fear, and he will be apt to deſpiſe Hell and all its Torments, be they never ſo grievous or laſting. Take off this Bridle, and, as we hinted before, he will ruſh into Sin as a Horſe ruſheth into the battel. He will be ready thereupon thus to argue with himſelf, What need I take ſo much pains to ſtrive againſt Sin? What need I ſwim againſt the Stream, and reſiſt the Tide and Eddy of my Paſſions, my natural Appetites and Inclinations, and the Solicitations of Company? What need I maintain ſuch a conſtant Watch and Ward againſt my ſpiritual Enemies, the Devil, the World, and the Fleſh? If I fall into Hell at laſt, that is no eternal State, it laſteth but for a time, and will come to an end. I'll venture it: I hope I ſhall make a ſhift to rub through well enough. Let me ask thee, But how if thou ſhouldeſt find thy ſelf miſtaken? If the Event ftuſtrate thy Hopes, and fall out contrary to thy Expectation? What a ſad caſe wilt thou be in then? How will the unexpectedneſs thereof double thy Miſery? [Page] Improviſa graviùs feriunt. How wilt thou be ſtrucken as it were with a Thunderbolt, when the Almighty Judge ſhall fulminate againſt thee a dreadful indeed, but by thee formerly undreaded Sentence, adjudging thee to endleſs Puniſhments? How wilt thou damn thine own Credulity, who by a groundleſs Belief of a temporary Hell, haſt precipitated thy ſelf into an eternal, which otherwiſe thou mighteſt poſſibly have avoided?

Well, but ſuppoſe there be ſome ſhadow of hope of the determination of the puniſhments of the Damned: It is by all acknowledged to be a great piece of folly to leave matters of the higheſt moment, and which moſt nearly concern us, at uncertainties: and a point of Wiſdom, to ſecure the main chance, and to be provided againſt the worſt that can come. An eternal Heaven or ſtate of compleat happineſs is the main chance, and is not to come into any competition, or ſo much as to be put into the ballance againſt a few ſhort, tranſient, ſordid, loathed, and for the moſt part upon their own account repented pleaſures: To ſecure to our ſelves an intereſt in ſuch a ſtate is our greateſt wiſdom. And as for being provided againſt the worſt that may or can come. [Page] What can be worſe than an eternal Hell? which, there is I do not ſay a poſſibility, but the greateſt probability imaginable, that it will be our portion; if we perſiſt in impenitency, and dye in our ſins. But ſuppoſe the beſt ſhould happen that we can hope or conceive, that Hell ſhould laſt only [...], for Ages of Ages, and at laſt determine: do we think this a ſmall matter? If we do, it is for want of conſideration and experience of acute pains. Should any of us be under the ſenſe and ſuffering of a raging Paroxyſm of the Stone, or Gout, or Collick, I doubt not but rather than endure it for ten thouſand years he would willingly part with all his expectation of a bleſſed eſtate after that term were expired, yea, and his being to boot. But what are any of theſe pains to the torments and perpeſſions of Hell? or the duration of ten thouſand years to thoſe Ages of Ages? If thou makeſt light of all this, and nothing can reſtrain thee from ſin, but the eternity of puniſhment, thou art bound to thank God, who hath uſed this only effectual means, threatning an eternal Hell. And it ill becomes thee to complain of his rigour and ſeverity, who wouldeſt have made ſo pernicious an uſe of his lenity and goodneſs. But thou who haſt [Page] entertained ſuch an Opinion, and abuſeſt it to encourage thy ſelf to go on in thy ſins, though others ſhould eſcape with a temporary puniſhment, ſurely thou haſt no reaſon to expect any milder doom, than to be ſentenced to an eternal.

Ʋpon a Review of the Precedent Diſcourſe, ſome Things thought fit to be Added and Amended.

[Page]

Pag. 51. Lin. 29. Add,

WHich is made one great Reaſon that ſuch great Numbers (even whole Woods) of ſubterraneous Trees are frequently met with and dug up at vaſt Depths in the Spaniſh and Dutch Netherlands, as well as in many places of this Iſland of Great Britan.

Page 70.

Thoſe Words, (nay this latter [the Mediterranean] receives alſo abundance of Water from the great Ocean; running in at the Streights of Gibraltar, and therefore by ſubterraneous Paſſages muſt needs diſcharge their Waters into the Abyſs of Waters under the Earth, and by its intervention into [Page] the Ocean again) were written without due Conſideration, in compliance with the common Opinion, before I had ſeen Mr. Halley's Philoſophic. Tranſact. Numb. 89. Eſtimate of the Quantity of Vapour raiſed out of the Sea by the warmth of the Sun, &c. which upon ſecond Thoughts I find reaſon to revoke. For that the Mediterranean Sea doth not communicate with the Ocean by any ſubterraneous Paſſages, nor thereby impart any Water to it, or receive any from it, may be demonſtrated, from that the Superficies of it is lower than the Superficies of the Ocean, as appears from the Waters running in at the Streights of Gibraltar; for if there were any ſuch Communications, the Water keeping its Level, the Mediterranean, being the loweſt, muſt by thoſe Paſſages receive Waters from the Ocean; and not the Ocean, which is (as we have proved) the higheſt, from the Mediterranean. Hence it neceſſarily follows, that the Mediterranean ſpends more in Vapour than it receives from the Rivers; which is Mr. Halley's Concluſion; tho in ſome of his Premiſes or Hypotheſes he is, I think, miſtaken, as 1. In that he enumerates the Tyber amongſt his nine great Rivers, each of which may yield ten times as much Water as the Thames; whereas I queſtion whether that yields once ſo much; and whereas [Page] he paſſes by all the reſt of the Rivers as ſmaller than it; there are two that I have ſeen in Italy it ſelf, whereof the one, viz. the Arnus, on which Florence and Piſa ſtand, ſeemed to me not inferiour in bigneſs to the Tiber; and the other, viz. the Atheſis on which Verona ſtands, I could not gueſs to be leſs than twice as big. 2. In that he thinks himſelf too liberal in allowing theſe nine Rivers to carry down each of them ten times ſo much Water as the Thames doth. Whereas one of thoſe nine, and that none of the biggeſt neither, viz. the River Po, if Ricciolus his Hypotheſes and Calculations be good, affords more Water in an hour, than Mr. Halley ſuppoſes the Thames to do in a day; the hourly Effuſions of the Po being rated at eighteen millions of Cubical Paces by Ricciolus; whereas the daily ones of the Thames are computed to be no more than twenty five millions three hundred forty four thouſand Cubical Yards of Water by Mr. Halley: but a Geometrical Pace contains five Feet, i.e. 1⅔ of a Yard. Now if the Po pours ſo much Water hourly into the Sea, what then muſt the Danow and the Nile do? each of which cannot (I gueſs) be leſs than treble of the Po. Tanau, Boryſthenes and Rhodanus may equal, if not exceed it. Howbeit I cannot approve Ricciolus [Page] his Hypotheſes, judging them to be too exceſſive, but do believe that as to the whole Mr. Halley comes nearer the truth▪ Sure enough it is, that in the Mediterranean, the Receipts from the Rivers fall ſhort of the Expence in Vapour: tho in part of it, that is the Euxine, the Receipts exceed, as appears from that there is a conſtant Current ſets outward from thence through the Thracian Boſphorus, and Helleſpont.

But tho the Mediterranean doth indeed evaporate more than it receives from the Rivers, yet I believe, the Caſe is not the ſame with the Caſpian Sea; the Superficies whereof ſeems to me not to bear any greater proportion to the Waters of the Rivers that run into it, than that of the Euxine doth to it; which we have obſerved not to ſpend the whole Receipt in Vapour.

You'll ſay, Why then do not great Floods raiſe the Seas? I anſwer, As to the Caſpian, if it communicates with the Ocean, whether the Rivers bring down more or leſs, its all one; if more, then the Water keeping its Level, the Caſpian raiſeth the Ocean; if leſs, then the Ocean communicates to the Caſpian, and raiſes that. But as to the Mediterranean, we may ſay, that when it receives more on the one ſide, it receives leſs on the other, the Floods and Ebbs of the Nilus and [Page] the other Rivers counterbalancing one another; Beſides by reaſon of the Snows lying upon the Mountains all Winter, the greateſt Floods of thoſe great Rivers in Europe do not happen when the Mediterranean evaporates leaſt in the Winter-time; but in the Spring.

You'll demand further, if the Mediterrarean evaporates ſo much what becomes of all this Vapour? I anſwer, it is caſt off upon the Mountains, and on their ſides and tops is condenſed into Water; and ſo returned again by the Rivers unto the Sea.

If you proceed to ask what becomes of the Surpluſage of the Water, which the Mediterranean receives from the Ocean, and ſpends in vapour; I anſwer, It ſeems to me, that it muſt be caſt further off over the tops of the Mountains, and ſupply in part Rain to theſe Northern Countries: for we know that the South-Wind brings Rain, with us and all Europe over.

As to the great Ocean, I do not believe that it evaporates ſo much as the Mediterranean; both 1. Becauſe the whole Mediterranean, excepting the Euxine, lies in a hot Climate, and a great part of it as it were in a Valley, Ridges of high Mountains, Atlas on one ſide, and the Alps and Apennine, &c. on the other running along it. And [Page] 2. Becauſe the Surface of the whole Ocean bears a greater proportion to the Waters it receives from the Rivers of at leaſt this Continent, than that of the Mediterranean doth to its. And therefore I think alſo that Mr. Halley exceeds in his Eſtimate of the Heat of the Superficies of the Sea Water. I cannot perſuade my ſelf, that were it all commixt, I mean the hotter part with the cooler all the Surface over to ſuch a thickneſs, it would equal the heat of our Air in the hotteſt time of Summer. But I leave that to further Trial and Enquiry.

Here give me leave to ſuggeſt, that we are not to think, that all the Vapours that ſupply our Rains and Dews proceed from the Sea; no a great part of them, viz. all that, when condenſed, waters the Earth, and ſerves for the Nutrition of Plants and Animals, (if not the ſame individual Water at leaſt ſo much) was exhaled out of the Earth before, and returned again in Showers and Dews upon it. So that we receive no more from the Sea, than what the Rivers carry back, and pour into it again. But ſuppoſing Mr. Halley's Hypotheſes to be good, and that the Ocean doth evaporate, and caſt off to the dry Land 1/10 of an inch thickneſs daily, and this ſuffices for the Supply of all the Rivers; how intolerably extravagant muſt their Hypotheſes [Page] be, who ſuppoſe the Rivers of all the World together to yield half an Ocean of Water daily? Though I muſt confeſs my ſelf to be at a loſs as to thoſe vaſt Rivers of America of ninety Miles broad; for if they ſhould run with any thing a ſwift Current, it is indeed ineſtimable what a quantity of Water they may pour forth. All therefore that I have to ſay of them is, that we want a true Hiſtory and Account of their Phaenomena from their Fountains to their Out-lets.

Pag. 72. lin. 29. and of Gravity;

I add alſo of Magnitude: which is exceedingly convenient, as well for the facility as the equability of the Earths diurnal motion. This Hypotheſis of the Continents being diſperſed equally on all ſides of the Globe makes theſe Centers concur in one Point, whatever cauſe we aſſign of the raiſing up of the Dry Land at the firſt. Whereas if we ſhould ſuppoſe the Dry Land to have been raiſed by Earthquakes only on one ſide of the Globe, and to have caſt off the Water to the other, and alſo that the Water could find no way into the Caverns that were left within; then the watery ſide muſt needs preponderate the land-ſide, and bring the Center of Gravity nearer to its Superficies; and ſo raiſe the land-ſide ſtill a great deal higher, and make a conſiderable diſtance [Page] between the Centers of Magnitude and of Gravity. In our Hypotheſis of the equal diſperſion of the Continents and Iſlands no ſuch thing would happen: but each Continent, taking it with all its internal Caverns, whether lighter or heavier than its bulk in Water, that is, Whether the Water did make its way into the Caverns thereof, or did not; (for in the firſt Caſe it would be heavier, in the ſecond lighter) would have its counterpoiſe on the oppoſite ſide; ſo that the Centers would ſtill concur. The Caſe would be the ſame if the Dry Land were diſcovered, and the Mountains raiſed by the immediate application of the Divine Power.

Pag. 94. after lin. 15. add,

Since the receipt of this Letter, an Experiment (give me leave ſo to call it) occurred to me, which much confirmed me in the belief and perſuaſion of the truth of thoſe Hiſtories and Relations which Writers and Travellers have delivered to us concerning Dropping Trees in Ferro, S. Thome, Guiny, &c. of which before I was ſomewhat diffident; and likewiſe in the approbation of the Hypotheſis of my Learned Friend Dr. Tancred Robinſon for the ſolving of that Phoenomenon. The ſame alſo induces me to believe, that Vapours may have a greater intereſt in the production of Springs even in temperate and cold [Page] Regions, than I had before thought. The Experiment or Obſervation is this,

About the beginning of December 1691. there happened to be a Miſt, and that no very thick one, which continued all day: the Vapour whereof, notwithſtanding the Trees were wholly diveſted of Leaves, condenſed ſo faſt upon their naked Branches and Twigs, that they dropped all day at ſuch a rate, that I believe the Water deſtilling from a large Tree in twenty four hours, had it been all received and reſerved in a Veſſel, might have amounted to a Hoggs-head. What then may we rationally conjecture, would have dropped from ſuch a Tree; had it been covered with Leaves of a denſe Texture, and ſmooth Superficies, apt to collect the Particles of the Vapour, and unite them into Drops?

It is clear by this effect, that Trees do deſtil Water a pace when Clouds or Miſts hang about them; which they are reported by Benzo conſtantly to do about the Fountain tree in Ferro; except when the Sun ſhines hot upon it. And others tell us, that that Tree grows upon a Mountain too: So that it is no wonder, that it ſhould drop abundance of Water. What do I ſpeak of that Tree? all the Trees of that kind grow on the ſides of vaſt Mountains, as Dr. Robinſon [Page] hath noted. Beſides that in hot Regions Trees may in the night time deſtil Water, though the Air be clear, and there be no Miſt about them, ſeems neceſſarily to follow, from Mr. Halley's Experiment.

Now if there be in Miſts thus much Vapour condenſed upon Trees, doubtleſs alſo there is in proportion as much upon the Surface of the Earth and the Graſs: And conſequently, upon the Tops and Ridges of high Mountains, which are frequently covered with Clouds or Miſts, much more, ſo much as muſt needs have a great intereſt in the production and ſupply of Springs, even in temperate Countries.

But that inviſible Vapours, when the Sky is clear, do at any time condenſe ſo faſt upon the Trees, as to make them drop, I never obſerved in England or elſewhere, no not in the Night-ſeaſon; though I do not deny, but upon the Appennine and Southern ſide of the Alps, and elſewhere in the hotter parts of Europe in Summer Nights they may. However conſidering the Penetrancy of ſuch Vapours, that in moiſt Wether they will inſinuate themſelves deeply into the Pores of dry Wood, ſo that Doors will then hardly ſhut, and Chinks and Crannies in Boards and Floors be cloſed up, I know not but that they may likewiſe ſtrike deep into the [Page] Ground, and together with Miſts contribute to the feeding and maintenance of Springs, in Winter-time, when the Sun exhales but little; it being an Obſervation of the Learned Meteor lib. 5. c. 7. Artic. 3. Fromondus, Quod hyeme nec nivali, nec imbrifera fontes tamen aquam largiùs quàm aeſtate (niſi valdè pluvia ſit) vomant. That in Winters neither ſnowy nor rainy, yet fountains powre forth more Water than in Summer, unleſs it happen to be a very wet ſeaſon. Yet are their Contributions inconſiderable, if compared with the ſupplies that are afforded by Rains. And one reaſon why in Winter Fountains flow more plentifully may be, becauſe then the Sun defrauds them not, nor exhales any thing out of the Earth, as in Summer time he doth.

Therefore whenever in this Work I have aſſigned Rain to be a ſufficient or only cauſe of Springs and Rivers, I would not be underſtood to exclude, but to comprehend therein Miſts and Vapours; which I grant to have ſome intereſt in the production of them, even in Temperate and Cold Regions; and a very conſiderable one in Hot. Though I cannot be perſuaded, that even there they are the ſole Cauſe of Springs, for that there fall ſuch plentiful and long continuing Rains, both in the Eaſt and Weſt Indies in the Summer Months: which muſt [Page] needs contribute ſomething to their Original.

Pag. 169. lin. 19. add,

This end and uſe of Mountains I find aſſigned by Mr. Halley in his Diſcourſe concerning the Original of Springs and Rivers,Philoſ. Tranſ. num. 192. in theſe words: This, if we may allow Final Cauſes, (and why may we not? What needs this heſitancy and dubitation in a thing that is clear?) ſeems to be the Deſign of the Hills, That their Ridges being placed through the midſt of the Continents, might ſerve as it were Alembicks to diſtil freſh Water for the uſe of Man and Beaſt; and their heights to give a deſcent to thoſe Streams, to run gently like ſo many Veins of the Macrocoſm, to be the more beneficial to the Creation.

Pag. 170. lin. 10. add,

To ſumm up all relating to the Diviſion and Diſpoſition of the Water and Earth in brief.

1. I ſay, the Water being the lighter Element doth naturally occupy the upper place, and ſtand above the Earth, and ſo at firſt it did. But now we ſee it doth not ſo; the Earth being contrary to its nature forcibly elevated above it; being (as the Pſalmiſt phraſeth it) founded above the Seas, and eſtabliſhed above the Floods: and [Page] this becauſe it was beſt it ſhould be ſo, as I ſhall clearly prove and deduce in particulars in another Diſcourſe.

2. The Dry Land is not elevated only upon one ſide of the Globe; for then had it had high Mountains in the middle of it, with ſuch vaſt empty Cavities within, as muſt be equal to the whole Bulk raiſed up, the Center of Magnitude muſt needs have been conſiderably diſtant from the Center of Gravity▪ which would have cauſed a very great and inconvenient inequality in the Motion of the parts of the Earth: but the Continents and Iſlands are ſo equally diſperſt all the Globe over as to counterballance one another, ſo that the Centers of Magnitude and Gravity concur in one.

3. The Continents are not of exactly equal and level Superficies or Convexity. For then the Parts ſubject to the Courſe of the Sun, called the Torrid Zone, would have been, as the Ancients fancied them, unhabitable for Heat and Drought. But there are huge Ridges and extended Chains of lofty Mountains, directed for the moſt part to run Eaſt and Weſt; by which Means they give free Admittance and Paſſage to the Vapours brought in by the Winds from the Atlantick and Pacifick Oceans; but ſtop and inhibit their Excurſions to the North and [Page] South, either condenſing them upon their ſides into the Water, by a kind of external Deſtillation; or by ſtreightening and conſtipating of them compelling them to gather into Drops, and deſcend down in Rain.

Theſe are great things, and worthy the Care, Direction, and Diſpoſal of the Great and Wiſe Creator and Governor of all things: And we ſee they are accordingly excellently ordered and provided by him.

Some Greek and Latin Quotations Engliſhed.

[Page]

Pag. 25. Lin. 7.

THoſe Words of Lactantius, Ergo quoniam ſex dierum, &c. ſignifie in Engliſh, Therefore becauſe all the Works of God were perſected (or finiſhed) in ſix days, it is neceſary (or neceſſarily follows) that the World ſhall continue in this State ſix Ages, that is ſix thouſand years▪ For the great Day of God is terminated in a Circle of ſix thouſand years: as the Prophet intimates, who ſaith, A thouſand years in thy ſight, O Lord, are but as one day.

Pag. 26. lin. 25.

[...], &c. He acutely calls the Death of the Elements their change into better.

Pag. 32. Lin. 18.

Cùm tempus advenerit, &c. When the time ſhall come, that the World again to be reſtored (or to recover it ſelf) ſhall periſh, theſe things ſhall beat or mall themſelves by [Page] their own ſtrength, the Stars ſhall run, or fall foul upon one another; and all the matter flaming whatever now ſhines according to its ſettled Order or Diſpoſition ſhall then burn.

Pag. 33. lin. 25.

Reſoluto mundo & Diis in unum confuſis. When the World ſhall be diſſolved, and the Gods confounded into one. Atque omnes pariter Deos perdet Nox aliqua & Chaos. And in like manner a certain Night and Chaos ſhall deſtroy all the Gods.

Pag. 34. lin. 10.

[...], &c. That there ſhall ſometime be a change of the World into the Nature or Subſtance of Fire.

Pag. 36. lin. 5.

[...], Then God not mitigating his anger, but aggravating it, ſhall deſtroy by fire the whole Race of Mankind.

Pag. 5. lin. 45.

In plenum, &c. In ſumm, it is obſerved, that the meaſure of all Mankind becomes daily leſs, and that there are few taller than their Parents, the burning heat conſuming the Luxury of the Seeds. Ibid. Terra malos, &c. The Earth breeds now Men bad and ſmall.

[Page]Pag. 107. lin. 20.

Non procul, &c. Not far from the Mountain called Paterno, where the Bononian Stone is gotten, about an Italian Mile diſtant, (the name of the place is ſlipt out of my memory) is a huge hanging Mountain, broken by the violence of the Torrents, cauſed by the confluence of Waters deſcending from the Neighbouring Mountains after frequent Showers, throwing down great heaps of Earth from it. In the upper part of this broken Mountain are ſeen many Beds or Floors of all kind of Sea-ſhells, much Sand interpoſing between Bed and Bed, after the manner of ſtratum ſuper ſtratum, or Layer upon Layer, as the Chymiſts phraſe it. The Beds of Sand interceding between theſe Rows of Shells were a yard thick or more. Theſe Shells were all diſtinct or ſeparate one from another, and not ſtuck in any ſtone, or cemented together, ſo that they might be ſingly and ſeparately viewed and handled with ones Hands. The Cauſe whereof was their being lodged in a pure Sand not intermixt with any Mud or Clay, which kept the Shells entire for many Ages. Yet were all theſe Shells, by reaſon of the length of time they had lain there, eaſily reſoluble into a purely white Calx or Aſh.

[Page]Pag. 133. lin. 17.

Prodigioſi, &c. Prodigious and laſting Defects of the Sun, ſuch as happened when Caeſar the Dictator was ſlain, and in the War with Anthony, when it was continually pale and gloomy for a whole year.

Pag. 185. lin. 5.

Ego non audeo tempora dinumerare, &c. I dare not calculate times, neither do I think, that concerning this matter any Prophet hath predicted and defined the Number of Years: What therefore the Lord would not have us to know, let us willingly be ignorant of.

FINIS.

A Catalogue of Books Printed and Sold by Samuel Smith, at the Prince's Arms in S. Paul's Church-Yard.

[Page]

THE Honourable Robert Boyl's New Experiments Phiſico-Mathematical, touching the Spring and Weight of the Air and its Effects. Quarto.

—Conſiderations touching the Uſefulneſs of Experimental Natural Philoſophy, &c. Quarto.

—An Experimental Hiſtory of Cold. Quarto.

—An Eſſay about the Origine and Virtues of Gems. Oct.

—Experiments relating to Flame and Air, and about Expliſions. Octavo.

—Eſſays of the ſtrange ſubtilty, and nature of Eſſ [...]uviums. Octavo.

—Obſervations about the Saltneſs of the Sea, with a Dialogue about the poſitive and privative nature of COld. Oct.

—Suſpicions about the hidden Qualities of the Air, &c. againſt Hobbs. Octavo.

—Experiments, &c. about the Mechanical Origine or Production of divers particular Qualities. Octavo.

—The Sceptical Chymiſt, or Chymico-Phyſical Paradoxes and Experiments about the produc [...]bleneſs of Chymical Principles Octavo.

—The Natural Hiſtory of human Blood, and the Spirit of that Liquor. Octavo.

—Experiments about the paroſity of Bodies, in two Eſſays. Octavo.

—The natural Experimental Hiſtory of Mineral Waters. Octavo.

—Of Speci [...]ick Medicines, and the Advantages of the Uſe of Simple Medicines. Octavo.

—Great Effects of languid and unheeded motion, with the Cauſes of the Salubrity and Inſalubrity of the Air and its Effects. Octavo.

—Medicina Hydroſtatica, or Hydroſtaticks applyed to the Materia Medica, ſhewing how divers Bodies uſed in Phyſick may be diſcovered whether Genuine or Adulterate. Octavo. 1690.

[Page]

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Title statement

Miscellaneous discourses concerning the dissolution and changes of the world wherein the primitive chaos and creation, the general deluge, fountains, formed stones, sea-shells found in the earth, subterraneous trees, mountains, earthquakes, vulcanoes, the universal conflagration and future state, are largely discussed and examined / by John Ray ...

Ray, John, 1627-1705.

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1692

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2006-06 (EEBO-TCP Phase 1).

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A58173

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Wing R397

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ESTC R14542

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— Miscellaneous discourses concerning the dissolution and changes of the world wherein the primitive chaos and creation, the general deluge, fountains, formed stones, sea-shells found in the earth, subterraneous trees, mountains, earthquakes, vulcanoes, the universal conflagration and future state, are largely discussed and examined / by John Ray ..., Ray, John, 1627-1705..

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[26], 259, [1] p.

Printed for Samuel Smith ...,. London :: 1692.. (Advertisement: p. [1] at end.) (Advertisement: prelim. p. [20]-[21].) (Errata: prelim. p. [22].) (Reproduction of original in Huntington Library.)

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