A review of The theory of the earth and of its proofs, especially in reference to Scripture Burnet, Thomas, 1635?-1715. 1690 Approx. 120 KB of XML-encoded text transcribed from 28 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-01 (EEBO-TCP Phase 1). A30484 Wing B5945 ESTC R7953 11802555 ocm 11802555 49396 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A30484) Transcribed from: (Early English Books Online ; image set 49396) Images scanned from microfilm: (Early English books, 1641-1700 ; 18:4 or 175:4b) A review of The theory of the earth and of its proofs, especially in reference to Scripture Burnet, Thomas, 1635?-1715. [2], 52 p. Printed by R. Norton for Walter Kettilby ..., London : 1690. Attributed to Thomas Burnet. Cf. BM. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Burnet, Thomas, 1635?-1715. -- Telluris theoria sacra. Creation -- Early works to 1800. Philosophy, Ancient. Cosmology. Earth. 2002-06 TCP Assigned for keying and markup 2002-07 Apex CoVantage Keyed and coded from ProQuest page images 2002-08 John Latta Sampled and proofread 2002-08 John Latta Text and markup reviewed and edited 2002-10 pfs Batch review (QC) and XML conversion A REVIEW OF THE THEORY OF THE EARTH , And of its PROOFS : ESPECIALLY IN REFERENCE TO SCRIPTURE . LONDON , Printed by R. Norton , for Walter Kettilby , at the Bishop's-Head in St. Paul's Church-Yard . 1690. A REVIEW OF THE THEORY OF THE EARTH . To take a review of this Theory of the Earth , which we have now finish'd , We must consider , first , the extent of it : and then the principal parts whereof it consists . It reaches , as you see , from one end of the World to the other : From the first Chaos to the last day , and the Consummation of all things . This , probably , will run the length of Seven Thousand Years : which is a good competent space of time to exercise our thoughts upon , and to observe the several Scenes which Nature and Providence bring into View within the compass of so many Ages . The matter and principal parts of this Theory , are such things as are recorded in Scripture . We do not feign a Subject , and then descant upon it , for diversion ; but endeavour to give an intelligible and rational account of such matters of Fact , past or future , as are there specified and declar'd . What it hath seem'd good to the Holy Ghost to communicate to us , by History or Prophecy , concerning the several States and general Changes of this Earth , makes the Argument of our Discourse . Therefore the Things themselves must be taken for granted , in one sence or other : seeing , besides all other proofs , they have the authority of a Revelation ; and our business is only to give such an explication of them , as shall approve it self to the faculties of man , and be conformable to Scripture . We will therefore first set down the things themselves , that make the subject matter of this Theory : and remind you of our explication of them . Then recollect the general proofs of that explication , from reason and nature : but more fully and particularly shew how it is grounded upon Scripture . The primary Phaenomena whereof we are to give an account , are these Five or Six . I. The original of the Earth from a Chaos . II. The state of Paradise , and the Ante-diluvian World. III. The Universal Deluge . IV. The Universal Conflagration . V. The Renovation of the World , or the New Heavens and New Earth . VI. The Consummation of all things . These are unquestionably in Scripture : and these all relate , as you see , to the several forms , states , and revolutions of this Earth . We are therefore oblig'd to give a clear and coherent account of these Phaenomena , in that order and consecution wherein they stand to one another . There are also in Scripture some other things , relating to the same Subjects , that may be call'd the secondary ingredients of this Theory , and are to be referr'd to their respective primary heads . Such are , for instance , I. The Longevity of the Ante-diluvians . II. The Rupture of the Great Abyss , at the Deluge . III. The appearing of the Rainbow after the Deluge : as a sign that there never should be a second Flood . These things Scripture hath also left upon record : as directions and indications how to understand the Ante-diluvian state , and the Deluge it self . Whosoever therefore shall undertake to write the Theory of the Earth , must think himself bound to give us a just explication of these secondary Phaenomena , as well as of the primary ; and that in such a dependance and connexion , as to make them give and receive light from one another . This part of the Task is concerning the World behind us , Times and Things pass'd , that are already come to light . The remainder is concerning the World before us , Times and Things to come : that lie yet in the bosome of Providence , and in the seeds of Nature . And these are chiefly the Conflagration of the World , and the Renovation of it . When these are over and expir'd , then comes the end , as S. Paul says . Then the Heavens and the Earth fly away , as S. John says . Then is the Consummation of all things , and the last period of this sublunary World , whatsoever it is . Thus far the Theorist must go , and pursue the motions of Nature , till all things are brought to rest and silence . And in this latter part of the Theory , there is also a collateral Phaenomenon , the Millennium , or Thousand years Reign of Christ and his Saints , upon Earth , to be consider'd . For this , according as it is represented in Scripture , does imply a change in the Natural World , as well as in the Moral : and therefore must be accounted for , in the Theory of the Earth . At least it must be there determin'd , whether that state of the World , which is singular and extraordinary , will be before or after the Conflagration These are the Principals and Incidents of this Theory of the Earth , as to the matter and subject of it : which , you see , is both important , and wholly taken out of Scripture . As to our explication of these points , that is sufficiently known , being set down at large in four Books of this Theory . Therefore it remains only , having seen the matter of the Theory , to examine the Form of it , and the proofs of it : for from these two things it must receive its censure . As to the form , the characters of a regular Theory seem to be these three ; Few and easie Postulatums : Union of Parts : and a Fitness to answer , fully and clearly , all the Phaenomena to which it is to be apply'd . We think our Hypothesis does not want any of these Characters . As to the First , we take but one single Postulatum for the whole Theory : and that an easie one , warranted both by Scripture and Antiquity : Namely , That this Earth rise , at first , from a Chaos . As to the second , Union of parts , The whole Theory is but one Series of Causes and Effects from that first Chaos . Besides , you can scarce admit any one part of it , first , last , or intermediate , but you must , in consequence of that , admit all the rest . Grant me but that the Deluge is truly explain'd , and I 'le desire no more for proof of all the Theory . Or , if you begin at the other end , and grant the New Heavens and New Earth after the Conflagration , you will be led back again to the first Heavens and first Earth that were before the Flood . For St. John says , that New Earth was without a Sea : Apoc. 21. 1. And it was a Renovation , or Restitution to some former state of things : there was therefore some former Earth without a Sea ; which not being the present Earth , it must be the Ante-diluvian . Besides , both St. John , and the Prophet Isaias , have represented the New Heavens and New Earth , as Paradisiacal ; According as is prov'd , Book the 4th . ch . 2. And having told us the form of the New-futureEarth , that it will have no Sea , it is a reasonable inference that there was no Sea in the Paradisiacal Earth . However from the form of this Future Earth , which St. John represents to us , we may at least conclude , That an Earth without a Sea is no Chimaera , or impossibility : but rather a fit seat and habitation for the Just and the Innocent . Thus you see the parts of the Theory link and hold fast one another : according to the second character . And as to the third , of being suited to the Phaenomena , we must refer that to the next head , of Proofs . It may be truly said , that bare coherence and union of parts is not a sufficient proof ; The parts of a Fable or Romance may hang aptly together , and yet have no truth in them . This is enough indeed to give the title of a just Composition to any work , but not of a true one : till it appear that the conclusions and explications are grounded upon good natural evidence , or upon good Divine authority . We must therefore proceed now to the third thing to be consider'd in a Theory , What its Proofs are : or the grounds upon which it stands , whether Sacred or Natural . According to Natural evidence , things are proved from their Causes or their Effects . And we think we have this double order of proofs for the truth of our Hypothesis . As to the method of Causes , we proceed from what is more simple , to what is more compound : and build all upon one foundation . Go but to the Head of the Theory , and you will see the Causes lying in a train before you , from first to last . And tho' you did not know the Natural history of the World , past or future , you might , by intuition , foretell it , as to the grand revolutions and successive faces of Nature , through a long series of Ages . If we have given a true account of the motions of the Chaos , we have also truly form'd the first habitable Earth . And if that be truly form'd , we have thereby given a true account of the state of Paradise , and of all that depends upon it . And not of that onely , but also of the universal Deluge . Both these we have shewn in their causes : The one from the Form of that Earth , and the other from the Fall of it into the Abyss . And tho' we had not been made acquainted with these things by Antiquity , we might , in contemplation of the Causes , have truly conceiv'd them , as properties or incidents to the First Earth . But as to the Deluge , I do not say , that we might have calculated the Time , manner , and other circumstances of it : These things were regulated by Providence , in subordination to the Moral World. But that there would be , at one time or other , a disruption of that Earth , or of the Great Abyss : and in consequence of it , an universal Deluge : So far , I think , the light of a Theory might carry us . Furthermore , In consequence of this disruption of the Primeval Earth , at the Deluge , the present Earth was made hollow and cavernous : and by that means , ( due preparations being used ) capable of Combustion , or of perishing by an universal Fire : Yet , to speak ingenuously , This is as hard a step to be made , in vertue of Natural causes , as any in the whole Theory . But in recompence of that defect , the Conflagration is so plainly and literally taught us in Scripture , and avow'd by Antiquity , that it can fall under no dispute , as to the thing it self . And as to a capacity or disposition to it in the present Earth , that I think is sufficiently made out . Then , the Conflagration admitted , in that way it is explain'd in the 3d. Book : The Earth , you see , is , by that fire , reduc'd to a second Chaos . A Chaos truly so call'd . And from that , as from the First , arises another Creation , or New Heavens and a New Earth ; By the same causes , and in the same form , with the Paradisiacal . This is the Renovation of the World : The Restitution of all things : mentioned both by Scripture and Antiquity : and by the Prophet Isaiah , St. Peter and St. John , call'd the New Heavens and New Earth . With this , as the last period , and most glorious Scene of all humane affairs , our Theory concludes , as to this method of Causes , whereof we are now speaking . I say , here it ends as to the method of Causes . For tho' we pursue the Earth still further , even to its last Dissolution : which is call'd the Consummation of all things : yet all , that we have superadded upon that occasion , is but Problematical : and may , without prejudice to the Theory , be argued and disputed on either hand . I do not know , but that our conjectures there may be well grounded : but however , not springing so directly from the same root , or , at least , not by ways , so clear and visible , I leave that part undecided . Especially seeing we pretend to write no more than the Theory of the Earth , and therefore as we begin no higher than the Chaos , so we are not obliged to go any further than to the last state of a Terrestrial consistency : which is that of the New Heavens and the New Earth . This is the first natural proof , From the order of Causes . The second is from the consideration of Effects . Namely of such effects as are already in being . And therefore this proof can extend onely to that part of the Theory , that explains the present and past form and Phaenomena of the Earth . What is Future , must be left to a further trial , when the things come to pass , and present themselves to be examin'd and compar'd with the Hypothesis . As to the present Form of the Earth , we call all Nature to witness for us : The Rocks and the Mountains , the Hills and the Valleys , the deep and wide Sea , and the Caverns of the Ground : Let these speak , and tell their origine : How the Body of the Earth came to be thus torn and mangled : If this strange and irregular structure was not the effect of a ruine : and of such a ruine as was universal over the face of the whole Globe . But we have given such a full explication of this , in the first part of the Theory , from Chapt. the 9th . to the end of that Treatise , that we dare stand to the judgment , of any that reads those four Chapters , to determine if the Hypothesis does not answer all those Phaenomena , easily and adequately . The next Phaenomenon to be consider'd , is the Deluge , with its adjuncts . This also is fully explain'd by our Hypothesis , in the 2d . 3d. and 6th . Chapters of the first Book . Where it is shewn , that the Mosaical Deluge , that is , an universal Inundation of the whole Earth , above the tops of the highest Mountains , made by a breaking open of the Great Abyss , ( for thus far Moses leads us ) is fully explain'd by this Hypothesis , and cannot be conceiv'd in any other method . There are no sources or stores of Water sufficient for such an effect : that may be drawn upon the Earth , and drawn off again , but by supposing such an Abyss , and such a Disruption of it , as the Theory represents . Lastly , As to the Phaenomena of Paradise and the Ante-diluvian World , we have set them down in order in the 2d . Book : and apply'd to each of them its proper explication , from the same Hypothesis . We have also given an account of that Character which Antiquity always assign'd to the first age of the World , or the Golden Age , as they call'd it : namely , Equality of Seasons throughout the Year , or a perpetual Equinox . We have also taken in all the adjuncts or concomitants of these States , as they are mention'd in Scripture . The Longevity of the Ante-diluvians , and the declension of their age by degrees , after the Flood . As also that wonderful Phaenomenon , the Rainbow : which appear'd to Noah for a Sign , that the Earth should never undergo a second Deluge . And we have shewn , wherein the force and propriety of that Sign consisted , for confirming Noah's faith in the promise and in the divine veracity . Thus far we have explain'd the past Phaenomena of the Natural World. The rest are Futurities , which still lie hid in their Causes ; and we cannot properly prove a Theory from effects that are not yet in being . But so far as they are foretold in Scripture , both as to substance and circumstance , in prosecution of the same Principles we have ante-dated their birth , and shew'd how they will come to pass . We may therefore , I think , reasonably conclude , That this Theory has performed its task and answer'd its title : having given an account of all the general changes of the Natural World , as far as either Sacred History looks backwards , or Sacred Prophecy looks forwards . So far as the one tells us what is past in Nature , and the other what is to come . And if all this be nothing but an appearance of truth , 't is a kind of fatality upon us to be deceiv'd . SO much for Natural Evidence , from the Causes or Effects . We now proceed to Scripture , which will make the greatest part of this Review . The Sacred Basis upon which the whole Theory stands , is the doctrine of S. Peter , deliver'd in his Second Epistle and Third Chapter , concerning the Triple Order and Succession of the Heavens and the Earth . That comprehends the whole extent of our Theory : which indeed is but a large Commentary upon S. Peter's Text. The Apostle sets out a threefold state of the Heavens and Earth : with some general properties of each : taken from their different Constitution and different Fate . The Theory takes the same threefold state of the Heavens and the Earth : and explains more particularly , wherein their different Constitution consists : and how , under the conduct of Providence , their different fate depends upon it . Let us set down the Apostle's words , with the occasion of them : and their plain sence , according to the most easie and natural explication . Ver. 3. Knowing this first , that there shall come in the last days scoffers , walking after their own lusts . 4. And saying , Where is the promise of his coming ? for since the fathers fell asleep , all things continue as they were from the beginning of the creation . 5. For this they willingly are ignorant of , that by the word of God , the heavens were of old , and the earth consisting of water and by water . 6. Whereby the world that then was , being over flowed with water , perished . 7. But the heavens and the earth that are now , by the same word , are kept in store , reserved unto fire against the day of judgment , and perdition of ungodly men . — 10. The day of the Lord will come as a thief in the night , in the 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 . 13. Nevertheless we , according to his promise , look for new heavens and a new earth , wherein dwelleth righteousness . This is the whole Discourse so far as relates to our Subject . S. Peter , you see , had met with some that scoff'd at the future destruction of the World , and the coming of our Saviour ; and they were men , it seems , that pretended to Philosophy and Argument ; and they use this argument for their opinion , Seeing there hath been no change in Nature , or in the World , from the beginning to this time , why should we think there will be any change for the future ? The Apostle answers to this , That they willingly forget or are ignorant that there were Heavens of old , and an Earth , so and so constituted ; consisting of Water and by Water ; by reason whereof that World , or those Heavens and that Earth , perish'd in a Deluge of Water . But , saith he , the Heavens and the Earth that are now , are of another constitution , fitted and reserved to another fate , namely to perish by Fire . And after these are perish'd , there will be New Heavens and a New Earth , according to God's promise . This is an easie Paraphrase , and the plain and genuine sence of the Apostle's discourse ; and no body , I think , would ever look after any other sence , if this did not draw them into paths they do not know , and to conclusions which they do not fancy . This sence , you see , hits the objection directly , or the Cavil which these scoffers made ; and tells them , that they vainly pretend that there hath been no change in the World since the beginning , for there was one sort of Heavens and Earth before the Flood , and another sort now ; the first having been destroyed at the Deluge . So that the Apostle's argument stands upon this Foundation , That there is a diversity betwixt the present Heavens and Earth , and the Ante-diluvian Heavens and Earth ; take away that , and you take away all the force of his Answer . Then as to his New Heavens and New Earth after the Conflagration , they must be material and natural , in the same sence and signification with the former Heavens and Earth ; unless you will offer open violence to the Text. So that this Triplicity of the Heavens and the Earth , is the first , obvious , plain sence of the Apostle's discourse : which every one would readily accept , if it did not draw after it a long train of Consequences , and lead them into other Worlds than they ever thought of before , or are willing to enter upon now . But we shall have occasion by and by to examine this Text more fully in all its circumstances . Give me leave in the mean time to observe , that S. Paul also implyes that triple Creation which S. Peter expresses . S. Paul , I say , in the 8th chap. to the Romver . 20 , 21. tell us of a Creation that will be redeem'd from Vanity : which are the new Heavens and new Earth to come . A Creation in subjection to Vanity : which is the present state of the World. And a Creation that was subjected to Vanity , in hopes of being restor'd : which was the first Paradisiacal Creation . And these are the three states of the Natural World , which make the subject of our Theory . To these two places of St. Peter and St. Paul , I might add that third in St. John , concerning the new Heavens and new Earth ; with that distinguishing Character , that the Earth was without a Sea. As this distinguisheth it from the present Earth , so , being a Restitution or Restauration , as we noted before , it must be the same with some former Earth : and consequently , it implies that there was another precedent state of the natural World , to which this is a Restitution . These three places I alledge , as comprehending and confirming the Theory in its full extent . But we do not suppose them all of the same force and clearness . St. Peter leads the way , and gives light and strength to the other two . When a Point is prov'd by one clear Text , we allow others , as auxiliaries , that are not of the same clearness ; But being open'd , receive light from the primary Text , and reflect it upon the Argument . So much for the Theory in general . We will now take one or two principal heads of it , which vertually contain all the rest , and examine them more strictly and particularly , in reference to their agreement with Scripture . The two Heads we pitch upon , shall be , our Explication of the Deluge , and our Explication of the new Heavens and new Earth . We told you before , these two were as the Hinges , upon which all the Theory moves , and which hold the parts of it in firm union one with another . As to the Deluge , if I have explain'd that aright , by the Disruption of the Great Abyss , and the Dissolution of the Earth that cover'd it , all the rest follows in such a chain of consequences , as cannot be broken . Wherefore in order to the proof of that explication , and of all that depends upon it , I will make bold to lay down this Proposition , That our Hypothesis concerning the universal Deluge , is not onely more agreeable to Reason and Philosophy than any other yet propos'd to the World , but is also more agreeable to Scripture . Namely , to such places of Scripture , as reflect upon the Deluge , the Abyss , and the form of the first Earth . And particularly , to the History of Noah's Flood , as recorded by Moses . If I can make this good , it will , doubtless , give satisfaction to all intelligent Persons . And I desire their patience , if I proceed slowly . We will divide our task into parts , and examine them separately : First , by Scripture in general , and then by Moses his history and description of the Flood . Our Hypothesis of the Deluge consists of three principal Heads , or differs remarkably in three things from the common explication . First , in that we suppose the Antediluvian Earth to have been of another Form and constitution from the present Earth : with the Abyss placed under it . Secondly , in that we suppose the Deluge to have been made , not by any inundation of the Sea , or overflowing of Fountains and Rivers : nor ( principally ) by any excess of rains : but by a real dissolution of the exteriour Earth , and disruption of the Abyss which it cover'd . These are the two principal points , to which may be added , as a Corollary , Thirdly , that the Deluge was not in the nature of a standing Pool : the Waters lying every where level , of an equal depth and with an uniform Surface : but was made by a fluctuation and commotion of the Abyss upon the disruption : which commotion being over , the Waters retired into their Chanels , and let the dry Land appear . These are the most material and fundamental parts of our Hypothesis : and these being prov'd consonant to Scripture , there can be no doubt of the rest . We begin with the first : That the Ante-diluvian Earth was of another form and constitution from the present Earth , with the Abyss placed under it . This is confirm'd in Scripture , both by such places as assert a diversity in general : and by other places that intimate to us , wherein that diversity consisted , and what was the form of the first Earth . That discourse of St. Peter's , which we have set before you , concerning the past , present , and future , Heavens and Earth , is so full a proof of this diversity in general , that you must either allow it , or make the Apostle's argumentation of no effect . He speaks plainly of the natural World , The Heavens and the Earth : And he makes a plain distinction , or rather opposition , betwixt those before and after the Flood : so that the least we can conclude from his words , is a diversity betwixt them ; In answer to that Identity or immutability of Nature , which the Scoffers pretended to have been ever since the beginning . But tho' the Apostle , to me , speaks plainly of the Natural World , and distinguishes that which was before the Flood , from the present : Yet there are some that will allow neither of these to be contain'd in St. Peter's words ; and by that means would make this whole Discourse of little or no effect , as to our purpose . And seeing we , on the contrary , have made it the chief Scripture-basis of the whole Theory of the Earth , we are oblig'd to free it from those false glosses or mis-interpretations , that lessen the force of its testimony , or make it wholly ineffectual . These Interpreters say , that St. Peter meant no more than to mind these Scoffers , that the World was once destroy'd by a Deluge of Water : meaning the Animate World , Mankind and living Creatures . And that it shall be destroy'd again by another Element , namely by Fire . So as there is no opposition or diversity betwixt the two Natural Worlds , taught or intended by the Apostle ; but onely in reference to their different fate or manner of perishing , and not of their different nature or constitution . Here are two main points , you see , wherein our interpretations of this discourse of the Apostles , differ . First , in that they make the Apostle ( in that sixth verse ) to understand onely the World Animate , or men and brute Creatures . That these were indeed destroy'd , but not the Natural World , or the form and constitution of the then Earth and Heavens . Secondly , that there is no diversity or opposition made by St. Peter betwixt the ancient Heavens and Earth , and the present , as to their form and constitution . We pretend that these are mis-apprehensions , or mis-representations of the sence of the Apostle in both respects , and offer these reasons to prove them to be so . For the first point ; That the Apostle speaks here of the natural World , particularly in the 6th . Verse ; and that it perish'd , as well as the animate , these Considerations seem to prove . First , because the argument or ground these Scoffers went upon , was taken from the natural World , its constancy and permanency in the same state from the beginning ; therefore if the Apostle answers ad idem , and takes away their argument , he must understand the same natural World , and show that it hath been chang'd , or hath perish'd . You will say , it may be , the Apostle doth not deny , nor take away the ground they went upon , but denies the consequence they made from it ; that therefore there would be no change , because there had been none . No , neither doth he do this , if by the World in the 6th . Verse , he understands Mankind onely ; for their ground was this , there hath been no change in the natural World ; Their consequence , this , therefore there will be none , nor any Conflagration . Now the Apostle's answer , according to you , is this , you forget that Mankind hath been destroyed in a Deluge . And what then ? what 's this to the natural World , whereof they were speaking ? this takes away neither antecedent nor consequent , neither ground nor inference ; nor any way toucheth their argument , which proceeded from the natural World to the natural World. Therefore you must either suppose that the Apostle takes away their ground , or he takes away nothing . Secondly , what is it that the Apostle tells these Scoffers they were ignorant of ? that there was a Deluge , that destroyed Mankind ? They could not be ignorant of that , nor pretend to be so ; It was therefore the constitution of those old Heavens and Earth , and the change or destruction of them at the Deluge , that they were ignorant of , or did not attend to ; and of this the Apostle minds them . These Scoffers appear to have been Jews by the phrase they use , since the Fathers fell asleep , which in both parts of it is a Judaical expression ; And does St. Peter tell the Jews that had Moses read to them every Sabbath , that they were ignorant that Mankind was once destroyed with a Deluge in the Days of Noah ? or could they pretend to be ignorant of that without making themselves ridiculous both to Jews and Christians ? Besides , these do not seem to have been of the vulgar amongst them , for they bring a Philosophical argument for their opinion ; and also in their very argument they refer to the History of the Old Testament , in saying , Since the Fathers fell asleep , amongst which Fathers , Noah was one of the most remarkable . Thirdly , the design of the Apostle is to prove to them , or to dispose them to the belief of the Conflagration , or future destruction of the World ; which I suppose you will not deny to be a destruction of the natural World ; therefore to prove or perswade this , he must use an argument taken from a precedent destruction of the natural World ; for to give an instance of the perishing of Mankind onely , would not reach home to his purpose . And you are to observe here that the Apostle does not proceed against them barely by authority ; for what would that have booted ? If these Scoffers would have submitted to authority , they had already the authority of the Prophets and Apostles in this point : but he deals with them at their own weapon , and opposes reasons to reasons ; What hath been done may be done , and if the natural World hath been once destroyed , 't is not hard , nor unreasonable , to suppose those Prophecies to be true , that say it shall be destroyed again . Fourthly , unless we understand here the natural World , we make the Apostle both redundant in his discourse , and also very obscure in an easie argument . If his design was onely to tell them that Mankind was once destroy'd in a Deluge , what 's that to the Heavens and the Earth ? the 5th . Verse would be superfluous ; which yet he seems to make the foundation of his discourse . He might have told them how Mankind had perish'd before with a Deluge , and aggravated that destruction as much as he pleas'd , without telling them how the Heavens and the Earth were constituted then ; what was that to the purpose , if it had no dependance or connection with the other ? In the precedent Chapter , Verse 5th . when he speaks onely of the Floods destroying Mankind , he mentions nothing of the Heavens or the Earth : and if you make him to intend no more here , what he says more is superfluous . I also add , that you make the Apostle very obscure and operose in a very easie argument . How easie had it been for him , without this Apparatus , to have told them , as he did before , that God brought a Flood upon the World of the ungodly ; and not given us so much difficulty to understand his sence , or such a suspicion and appearance , that he intended something more ; for that there is at least a great appearance and tendency to a further sence , I think none can deny ; And St. Austin , Didymus Alex. Bede , as we shall see hereafter , understood it plainly of the natural World : Also modern Expositors and Criticks ; as Cajetan , Estius , Drusius , Heinsius , have extended it to the natural World , more or less ; tho' they had no Theory to mislead them , nor so much as an hypothesis to support them ; but attended onely to the tenor of the Apostle's discourse , which constrain'd them to that sence , in whole or in part . Fifthly , the opposition carries it upon the natural World. The opposition lies betwixt the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Heavens that were of old , and the Earth , and the present Heavens and Earth , or the two natural Worlds . And if they will not allow them to be oppos'd in their natures ( which yet we shall prove by and by ) at least they must be oppos'd in their date ; and as This is to perish by fire , so That perish'd by water ; And if it perish'd by water , it perish'd ; which is all we contend for at present . Lastly , if we would be as easily govern'd in the exposition of this place , as we are of other places of Scripture , it would be enough to suggest , that in reason and fairness of interpretation , the same World is destroy'd in the 6th verse , that was describ'd in the foregoing verse ; but it is the Natural World that is describ'd there , the Heavens and the Earth , so and so constituted ; and therefore in fairness of interpretation they ought to be understood here ; that World being the subject that went immediately before , and there being nothing in the words that restrains them to the animate World or to Mankind . In the 2d ch . ver . 5. the Apostle does restrain the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by adding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the World of the ungodly ; but here 't is not only illimited , but according to the context , both preceding and following , to be extended to the Natural World. I say by the following context too , for so it answers to the World that is to perish by Fire ; which will reach the frame of Nature as well as Mankind . For a conclusion of this first point , I will set down S. Austin's judgment in this case ; who in several parts of his works hath interpreted this place of S. Peter , of the natural world . As to the heavens , he hath these words in his Exposition upon Genesis , Hos etiam aerios calos quondam periisse Diluvio , in quâdam earum quae Canonica appellantur , Epistolâ legimus . We read in one of the Epistles called Canonical , meaning this of S. Peter's , that the aerial heavens perish'd in the Deluge . And he concerns himself there to let you know that it was not the starry heavens that were destroy'd ; the waters could not reach so high ; but the regions of our air . Then afterwards he hath these words Faciliùs eos ( coelos ) secundum illius Epistolae authoritatem credimus periisse , & alios , sicut ibi scribitur , repositos . We do more easily believe , according to the authority of that Epistle , those heavens to have perish'd ; and others , as it is there written , substituted in their place . In like manner , and to the same sence , he hath these words upon Psal. 101. Aerii utique coeli perierunt ut propinqui Terris , secundum quod dicuntur volucres coeli ; sunt autem & coeli coelorum , superiores in Firmamento , sed utrùm & ipfi perituri sint igni , an hi soli , qui etiam diluvio perierunt , disceptatio est aliquanto scrupulosior inter doctos . And in his Book de Civ . Dei , he hath several passages to the same purpose , Quemadmodum in Apostolicâ illâ Epistolâ à toto pars accipitur , quod diluvio periisse dictus est mandus , quamvis sola ejus cum suis coelis pars ima perierit . These being to the same effect with the first citation , I need not make them English ; and this last place refers to the Earth as well as the Heavens , as several other places in S. Austin do , whereof we shall give you an account , when we come to shew his judgment concerning the second point , the diversity of the ante-diluvian and post-diluvian World. This being but a foretaste of his good will and inclinations towards this doctrine . These considerations alledg'd , so far as I can judge , are full and unanswerable proofs , that this discourse of the Apostle's comprehends and refers to the Natural World ; and consequently they warrant our interpretation in this particular , and destroy the contrary . We have but one step more to make good , That there was a change made in this natural world at the Deluge , according to the Apostle ; and this is to confute the second part of their interpretation , which supposeth that S. Peter makes no distinction or opposition betwixt the antediluvian Heavens and Earth , and the present Heavens and Earth , in that respect . This second difference betwixt us , methinks , is still harsher than the first ; and contrary to the very form , as well as to the matter of the Apostle's discourse . For there is a plain antithesis , or opposition made betwixt the Heavens and the Earth of old ( ver . the 5th ) and the Heavens and the Earth that are now ( verse the 7th ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the adversative particle , but , you see marks the opposition ; so that it is full and plain according to Grammar and Logick . And that the parts or members of this opposition differ in nature from one another , is certain from this , because otherwise the Apostle's argument or discourse is of no effect , concludes nothing to the purpose ; he makes no answer to the objection , nor proves any thing against the Scoffers , unless you admit that diversity . For they said , All things had been the same from the beginning in the Natural World , and unless he say , as he manifestly does , that there hath been a change in Nature , and that the Heavens and Earth that are now , are different from the ancient Heavens and Earth , which perish'd at the Flood , he says nothing to destroy their argument , nor to confirm the Prophetical doctrine of the future destruction of the Natural World. This , I think , would be enough to satisfie any clear and free mind concerning the meaning of the Apostle ; but because I desire to give as full a light to this place as I can , and to put the sence of it out of controversie , if possible , for the future , I will make some further remarks to confirm this exposition . And we may observe that several of those reasons which we have given to prove , That the Natural World is understood by S. Peter , are double reasons ; and do also prove the other point in question , a diversity betwixt the two Natural Worlds , the Anti-diluvian and the present . As for instance , unless you admit this diversity betwixt the two natural Worlds , you make the 5th verse in this Chapter superfluous and useless : and you must suppose the Apostle to make an inference here without premises . In the 6th verse he makes an inference , * Whereby the World , that then was , perish'd in a Deluge ; what does this whereby relate to ? by reason of what ? sure of the particular constitution of the Heavens and the Earth immediately before describ'd . Neither would it have signified any thing to the Scoffers , for the Apostle to have told them how the Ante-diluvian Heavens and Earth were constituted , if they were constituted just in the same manner as the present . Besides , what is it , as I ask'd before , that the Apostle tells these Scoffers they were ignorant of ? does he not say formally and expresly ( ver . 5. ) that they were ignorant that the Heavens and the Earth were constituted so and so , before the Flood ? but if they were constituted as these present Heavens and Earth are , they were not ignorant of their constitution ; nor did pretend to be ignorant , for their own ( mistaken ) argument supposeth it . But before we proceed any further , give me leave to note the impropriety of our Translation , in the 5th . Verse , or latter part of it ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , This we translate standing in the water , and out of the water , which is done manifestly in compliance with the present form of the Earth , and the notions of the Translators : and not according to the natural force and sence of the Greek words . If one met with this sentence * in a Greek Author , who would ever render it standing in the water and out of the water ? nor do I know any Latin Translator that hath ventur'd to render them in that sence ; nor any Latin Father ; St. Austin and St. Jerome I 'me sure do not , but Consistens ex aquâ , or de aquâ , & per aquam : for that later phrase also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does not with so good propriety signifie to stand in the water , as to consist or subsist by water , or by the help of water , Tanquam per causam sustinentem ; as St. Austin and Jerome render it . Neither does that instance they give from 1 Pet. 3. 20. prove any thing to the contrary , for the Ark was sustain'd by the waters , and the English does render it accordingly . The Translation being thus rectified , you see the ante-diluvian Heavens and Earth consisted of Water , and by water ; which makes way for a second observation to prove our sence of the Text ; for if you admit no diversity betwixt those Heavens and Earth , and the present , shew us 'pray , how the present Heavens and Earth consist of water , and by water . What watery constitution have they ? The Apostle implies rather , that The now Heavens and Earth have a fiery constitution . We have now Meteors of all sorts in the air , winds , hail , snow , lightning , thunder , and all things engender'd of fiery exhalations , as well as we have rain ; but according to our Theory , the ante-diluvian Heavens , of all these Meteors had none but dews and rain , or watery Meteors onely ; and therefore might very aptly be said by the Apostle to be constituted of water , or to have a watery 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Then the Earth was said to consist by water , because it was built upon it , and at first was sustain'd by it . And when such a Key as this is put into our hands , that does so easily unlock this hard passage , and makes it intelligible , according to the just force of the words , why should we pertinaciously adhere to an interpretation , that neither agrees with the words , nor makes any sence that is considerable ? Thirdly , If the Apostle had made the ante-diluvian Heavens and Earth the same with the present , his apodosis in the 7th . Verse , should not have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. I say , it should not have been by way of antithesis , but of identity or continuation ; And the same Heavens and Earth are kept in store reserv'd unto fire , &c. Accordingly we see the Apostle speaks thus , as to the Logos , or the Word of God , Verse 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the same Word of God ; where the thing is the same , he expresseth it as the , same ; And if it had been the same Heavens and Earth , as well as the same Word of God , Why should he use a mark of opposition for the one , and of identity for the other ? to this I do not see what can be fairly answer'd . Fourthly , the ante-diluvian Heavens and Earth were different from the present , because , as the Apostle intimates , they were such , and so constituted , as made them obnoxious to a Deluge ; whereas ours are of such a form , as makes them incapable of a Deluge , and obnoxious to a Conflagration ; the just contrary fate . If you say there was nothing of natural tendency or disposition in either World to their respective fate , but the first might as well have perish'd by fire , as water , and this by water as by fire , you unhinge all Nature and natural providence in that method , and contradict one main scope of the Apostle in this discourse . His first scope is to assert , and mind them of that diversity there was betwixt the ancient Heavens and Earth , and the present ; and from that , to prove against those Scoffers , that there had been a change and revolution in Nature ; And his second scope seems to be this , to show that diversity to be such , as , under the Divine conduct , leads to a different fate , and expos'd that World to a Deluge ; for when he had describ'd the constitution of the first Heavens and Earth , he subjoyns , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Quià talis erat , saith Grotius , qualem diximus , constitutio & Terrae & Coeli . W H E R E B Y the then World perish'd in a Flood of Water . This whereby notes some kind of causal dependance , and must relate to some means or conditions precedent . It cannot relate to Logos , or the Word of God , Grammar will not permit that ; therefore it must relate to the state of the ante-diluvian Heavens and Earth immediately premis'd . And to what purpose indeed should he premise the description of those Heavens and Earth , if it was not to lay a ground for this inference ? Having given these Reasons for the necessity of this Interpretation ; in the last place , let 's consider St. Austin's judgment , and his sence upon this place , as to the point in question . As also the reflections that some other of the Ancients have made upon this doctrine of St. Peter's . Didymus Alexandrinus , who was for some time St. Jerome's Master , made such a severe reflection upon it , that he said this Epistle was corrupted , and should not be admitted into the Canon , because it taught the doctrine of a Triple or Triform World in this third Chapter . As you may see in his Enarr . in Epist. Canonicas . Now this threefold World is first that in the 6th . Verse , The World that then was . In the 7th . Verse , The Heavens and the Earth that are now . And in the 13th . Verse , We expect new Heavens and a new Earth , according to his promise . This seems to be a fair account that St. Peter taught the doctrine of a triple World ; And I quote this testimony , to show what St. Peter's words do naturally import , even in the judgment of one that was not of his mind . And a Man is not prone to make an exposition against his own Opinion , unless he think the words very pregnant and express . But St. Austin owns the authority of this Epistle , and of this doctrine , as deriv'd from it , taking notice of this Text of St. Peter's in several Parts of his Works . We have noted three or four places already to this purpose , and we may further take notice of several passages in his Treatise , de Civ , Dei , which confirm our exposition . In his 20th . Book , ch . 24. he disputes against Porphyry , who had the same Principles with these Aeternalists in the Text ; or , if I may so call them , Incorruptarians ; and thought the World never had , nor ever would undergo any change , especially as to the Heavens . St. Austin could not urge Porphyry with the authority of St. Peter , for he had no veneration for the Christian Oracles ; but it seems he had some for the Jewish , and arguing against him , upon that Text in the Psalms , Coeli peribunt , he shows upon occasion how he understands St. Peter's destruction of the Old World. Legitur Coelum & Terra transibunt , Mundus transit , sed puto quod proeterit , transit , transibunt aliquantò mitiùs dicta sunt quàm peribunt . In Epistolà quoque Petri Apostoli , ubi aquâ inundatus , qui tum erat , periisse dictus est Mundus , satis clarum est quae pars mundi à toto significata est , & quatenùs periisse dicta sit , & qui coeli repositi igni reservandi . This he explains more fully afterwards by subjoyning a caution ( which we cited before ) that we must not understand this passage of St. Peter's , concerning the destruction of the ante diluvian World , to take in the whole Universe , and the highest Heavens , but onely the aerial Heavens , and the sublunary World. In Apostolicâ illâ Epistolâ à toto pars accipitur , quod Diluvio periisse dictus est mundus , quamvis sola ejus , cum suis coelis , pars ima perierit . In that Apostolical Epistle , a part is signified by the whole , when the World is said to have perish'd in the Deluge , although the lower part of it onely , with the Heavens belonging to it , perished : that is , the Earth with the regions of the Air that belong to it . And consonant to this , in his exposition of that hundred and first Psalm , upon those words , The Heavens are the work of thy hands , They shall perish , but thou shalt endure . This perishing of the Heavens , he says , S. Peter tells us , hath been once done already , namely , at the Deluge ; Apertè dixit hoc Apostolus Petrus , Coeli erant olim & Terra , de aquâ & per aquam constituti , Dei verbo ; per quod qui factus est mundus , aquâ inundatus deperiit ; Terra autem & coeli qui nunc sunt , igni reservantur . Jam ergo dixit periisse coelos per Diluvium . These places shew us that S. Austin understood S. Peter's discourse to aim at the natural World , and his periit or periisse ( verse 6. ) to be of the same force as peribunt in the Psalms , when 't is said the Heavens shall perish ; and consequently that the Heavens and the Earth , in this Father's opinion , were as really chang'd and transform'd at the time of the Flood , as they will be at the Conflagration . But we must not expect from S. Austin or any of the Ancients a distinct account of this Apostolical doctrine , as if they knew and acknowledg'd the Theory of the first World ; that does not at all appear ; but what they said was either from broken Tradition , or extorted from them by the force of the Apostle's words and their own sincerity . There are yet other places in S. Austin worthy our consideration upon this subject ; especially his exposition of this 3d chap. of S. Peter , as we find it in that same Treatise de Civ . Dei. There he compares again , the destruction of the World at the Deluge , with that which shall be at the Conflagration , and supposeth both the Heavens and Earth to have perish'd . Apostolus commemorans factum ante Diluvium , videtur admonuisse quodammodò quatenùs in fine hujus secult mundum istum periturum esse credamus . Nam & illo tempore periisse dixit , qui tunc erat , mundum ; nec solum orbem terrae , verùm etiam coelos , Then giving his usual caution , That the Stars and starry heavens should not be comprehended in that mundane destruction , He goes on , Atque hoc modo ( penè totus aer ) cum terra perierat ; cujus Terrae utique prior facies ( nempe ante-diluviana ) fuerat deleta Diluvio . Qui autem nunc sunt coeli & terra eodem verbo repositi sunt igni reservandi ; Proinde qui coeli & quae Terra , id est , qui mundus , pro eo mundo qui Diluvio periit , ex eâdem aquâ repositus est , ipse igni novissimo reservatur . Here you see S. Austin's sence upon the whole matter ; which is this , That the natural World , the Earth with the Heavens about it , was destroyed and chang'd at the Deluge into the present Heavens and Earth ; which shall again in like manner be destroyed and chang'd by the last fire . Accordingly in another place , to add no more , he saith the figure of the ( sublunary ) world shall be chang'd at the Conflagration , as it was chang'd at the Deluge . Tunc figura hujus mundi , &c. cap. 16. Thus you see , we have S. Austin on our side , in both parts of our interpretation ; that S. Peter's discourse is to be referr'd to the natural inanimate World , and that the present natural World is distinct and different from that which was before the Deluge . And S. Austin having applyed this expresly to S. Peter's doctrine by way of Commentary , it will free us from any crime or affectation of singularity in the exposition we have given of that place . Venerable Bede hath followed S. Austin's footsteps in this doctrine ; for , interpreting S. Peter's Original World ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) 2 Pet. 2. 5. he refers both that and this ( chap. 3.6 . ) to the natural inanimate World , which he supposeth to have undergone a change at the Deluge . His words are these , idem ipse mundus est ( nempe quoad materiam ) in quo nunc humanum genus habitat , quem inhabitaverunt hi qui ante diluvium fuerunt , sed tamen rectè Originalis Mundus , quasi alius , dicitur ; quia sicut in consequentibus hujus Epistolae scriptum continetur , Ille tunc mundus aquâ inundatus periit . Coelis videlicet qui erant priùs , id est , cunctis aeris hujus turbulenti spaciis , aquarum accrescentium altitudine consumptis , ac Terrâ in alteram faciem , excedentibus aquis , immutatâ . Nam etsi montes aliqui atque convalles ab initio facti creduntur , non tamen tanti quanti nunc in orbe cernuntur universo . 'T is the same World ( namely , as to the matter and substance of it ) which mankind lives in now , and did live in before the Flood , but yet that is truly call'd the ORIGINAL WORLD , being as it were another from the present . For 't is said in the sequel of this Epistle that the World that was then , perish'd in the Deluge ; namely , the regions of the air were consumed by the height and excess of the waters , and by the same waters the Earth was chang'd into another form or face . For although some Mountains and Valleys are thought to have been made from the beginning , yet not such great ones as now we see throughout the whole Earth . You see this Author does not only own a change made at the Deluge , but offers at a further explication wherein that change consisted , viz. that the Mountains and inequalities of the Earth were made greater than they were before the Flood ; and so he makes the change or the difference betwixt the two Worlds gradual , rather than specifical , if I may so term it . But we cannot wonder at that , if he had no principles to carry it further , or to make any other sort of change intelligible to him . Bede also pursues the same sence and notion in his interpretation of that fountain , Gen. 2. 5. that watered the face of the Earth before the Flood . And many other transcribers of Antiquity have recorded this Tradition concerning a difference , gradual or specifical , both in the Ante-diluvian heavens ( Gloss. Ordin . Gen. 9. de Iride . Lyran. ibid. Hist. Scholast . c. 35. Rab. Maurus & Gloss. Inter. Gen. 2. 5 , 6. Alcuin . Quaest. in Gen. inter . 135. ) and in the Ante-diluvian Earth , as the same Authors witness in other places . As Hist. Schol. c. 34. Gloss. Ord. in Gen. 7. Al. cuin . Inter. 118 , &c. Not to instance in those that tell us the properties of the Ante-diluvian World under the name and notion of Paradise . Thus much concerning this remarkable place in S. Peter , and the true exposition of it ; which I have the more largely insisted upon , because I look upon this place as the chief repository of that great natural mystery , which in Scripture is communicated to us , concerning the Triple state or revolution of the World. And of those men that are so scrupulous to admit the Theory we have propos'd , I would willingly know whether they believe the Apostle in what he says concerning the New Heavens and the New Earth to come , ver . 13. and if they do , why they should not believe him as much concerning the Old Heavens and the Old Earth , past ; ver . 5 , & 6. which he mentions as formally , and describes more distinctly than the other . But if they believe neither past nor to come , in a natural sence , but an unchangeable state of Nature from the Creation to its annihilation , I leave them then to their Fellow Eternalists in the Text , and to the character or censure the Apostle gives them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men that go by their own private humour and passions , and prefer that to all other evidence . They deserve this censure , I am sure , if they do not only disbelieve , but also scoff , at this Prophetick and Apostolick doctrine concerning the Vicissitudes of Nature and a triple World ; The Apostle in this discourse does formally distinguish three Worlds ( for 't is well known that the Hebrews have no word to signifie the natural World , but use that Periphrasis , The Heavens and the Earth ) and upon each of them engraves a name and title , that bears a note of distinction in it ; He calls them the Old Heavens and Earth , the Present Heavens and Earth , and the New Heavens and Earth . 'T is true , these three are one , as to matter and substance ; but they must differ as to form and properties ; otherwise what is the ground of this distinction and of these three different appellations ? Suppose the Jews had expected Ezekiel's Temple for the Third , and last , and most perfect ; and that in the time of the second Temple they had spoke of them with this distinction , or under these different names , The Old Temple , the Present Temple , and the New Temple we expect : Would any have understood those three of one and the same Temple ; never demolish'd , never chang'd , never rebuilt ; always the same both as to materials and form ? no , doubtless , but of three several Temples succeeding one another . And have we not the same reason to understand this Temple of the World , whereof S. Peter speaks , to be threefold in succession ? seeing he does as plainly distinguish it into the Old heavens and earth , the Present heavens and earth , and the New heavens and earth . And I do the more willingly use this comparison of the Temple , because it hath been thought an Emblem of the outward World. I know we are naturally averse to entertain any thing that is inconsistent with the general frame and texture of our own thoughts ; That 's to begin the World again ; and we often reject such things without examination . Neither do I wonder that the generality of Interpreters beat down the Apostle's words and sence to their own notions ; They had no other grounds to go upon , and Men are not willing , especially in natural and comprehensible things , to put such a meaning upon Scripture , as is unintelligible to themselves ; They rather venture to offer a little violence to the words , that they may pitch the sence at such a convenient height , as their Principles will reach to . And therefore though some of our modern Interpreters , whom I mention'd before , have been sensible of the natural tendency of this discourse of St. Peter's , and have much ado to bear off the force of the words , so as not to acknowledge that they import a real diversity betwixt the two worlds spoken of ; yet having no Principles to guide or support them in following that Tract , they are forc'd to stop or divert another way . 'T is like entering into the mouth of a Cave , we are not willing to venture further than the light goes . Nor are they much to blame for this ; the fault is onely in those Persons that continue wilfully in their darkness , and when they cannot otherwise resist the light , shut their eyes against it , or turn their head another way . — but I am afraid I have staid too long upon this argument : not for my own sake , but to satisfie others . You may please to remember that all that I have said hitherto , belongs onely to the first Head : To prove a Diversity in general betwixt the Ante-diluvian Heavens and Earth , and the present : not expressing what their particular form was . And this general diversity may be argued also by observations taken from Moses his history of the World , before and after the Flood . From the Longevity of the Antediluvians : The Rain-bow appearing after the Deluge : and the breaking open an Abyss capable to overflow the Earth . The Heavens that had no Rainbow , and under whose benign and steddy influence , Men liv'd seven , eight , nine hundred years and upwards , must have been of a different aspect and constitution from the present Heavens . And that Earth that had such an Abyss , that the disruption of it made an universal Deluge , must have been of another form than the present Earth . And those that will not admit a diversity in the two worlds , are bound to give us an intelligible account of these Phaenomena : How they could possibly be in Heavens and Earth , like the present . Or if they were there once , why they do not continue so still , if Nature be the same . We need say no more , as to the Ante-diluvian Heavens : but as to the Earth , we must now , according to the second Part of the first Head ; enquire , If that Particular Form , which we have assign'd it before the Flood , be agreeable to Scripture . You know how we have describ'd the Form and situation of that Earth : namely , that it was built over the Abyss , as a regular Orb , covering and incompassing the waters round about : and founded , as it were , upon them . There are many passages of Scripture that favour this description : Some more expresly , others upon a due explication . To this purpose there are two express Texts in the Psalms : as Psal. 24. 1 , 2. The Earth is the Lords , and the fulness thereof : The habitable World , and they that dwell therein . FOR he has founded it upon * the Seas , and establish'd it upon the Floods . An Earth founded upon the Seas , and establish'd upon the Waters , is not this the Earth we have describ'd ? the first Earth , as it came from the hands of its Maker . Where can we now find in Nature , such an Earth as has the Seas and the Water for its foundation ? Neither is this Text without a second , as a fellow-witness to confirm the same truth : For in the 136. Psalm , ver . 4 , 5 , 6. we read to the same effect , in these words : To him , who alone does great wonders : To him that by wisdom made the Heavens : To him that stretched out the Earth above the Waters . We can hardly express that form of the Ante-diluvian Earth , in words more determinate than these are ; Let us then in the same simplicity of heart , follow the words of Scripture ; seeing this literal sence is not repugnant to Nature , but , on the contrary , agreeable to it upon the strictest examination . And we cannot , without some violence , turn the words to any other sence . What tolerable interpretation can these admit of , if we do not allow the Earth once to have encompass'd and overspread the face of the Waters ? To be founded upon the waters , to be establish'd upon the waters , to be extended upon the waters , what rational or satisfactory account can be given of these phrases and expressions from any thing we find in the present situation of the Earth : or how can they be verified concerning it ? Consult Interpreters , ancient or modern , upon these two places : see if they answer your expectation , or answer the natural importance of the words , unless they acknowledge another form of the Earth , than the present . Because a Rock hangs its nose over the Sea , must the body of the Earth be said to be stretched over the waters ? Or because there are waters in some subterraneous cavities , is the Earth therefore founded upon the Seas ? Yet such lame explications as these you will meet with ; and while we have no better light , we must content our selves with them ; but when an explication is offer'd , that answers the propriety , force , and extent of the words , to reject it , onely because it is not fitted to our former opinions , or because we did not first think of it , is to take an ill method in expounding Scripture . This Foundation or Establishment of the Earth upon the Seas , this Extension of it above the waters , relates plainly to the body , or whole circuit of the Earth , not to parcels and particles of it ; as appears from the occasion , and its being joyn'd with the Heavens , the other part of the World. Besides , David is speaking of the Origin of the World , and of the Divine power and wisdom in the construction and situation of our Earth , and these attributes do not appear from the holes of the Earth , and broken Rocks ; which have rather the face of a ruine , than of wisdom ; but in that wonderful libration and expansion of the first Earth over the face of the waters , sustained by its own proportions , and the hand of his Providence . These two places in the Psalms being duly consider'd , we shall more easily understand a third place , to the same effect , in the Proverbs ; delivered by WISDOM , concerning the Origin of the World , and the form of the first Earth , in these words , Chap. 8. 27. When he prepared the Heavens I was there , when HE SET an Orb or Sphere upon the face of the Abyss . We render it , when we set a Compass upon the face of the Abyss ; but if we have rightly interpreted the Prophet David , 't is plain enough what compass is here to be understood ; not an imaginary circle , ( for why should that be thought one of the wonderful works of God ) but that exterior Orb of the Earth that was set upon the waters . That was the Master-piece of the Divine art in framing of the first Earth , and therefore very fit to be taken notice of by Wisdom . And upon this occasion , I desire you to reflect upon St. Peter's expression , concerning the first Earth , and to compare it with Solomon's , to see if they do not answer one another . St. Peter calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , An Earth consisting , standing , or sustained by the waters . And Solomon calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . An Orb drawn upon the face of the Abyss . And St. Peter says , that was done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the wisdom of God : which is the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or wisdom , that here declares her self , to have been present at this work . Add now to these two places , the two foremention'd out of the Psalmist ; An Earth founded upon the Seas , ( Psal. 24. 2. ) and an Earth stretched , out above the waters : ( Psal. 136. 6. ) Can any body doubt or question , but all these four Texts refer to the same thing ? And seeing St. Peter's description refers certainly to the Ante-diluvian Earth , they must all refer to it ; and do all as certainly and evidently agree with our Theory concerning the form and situation of it . The pendulous form and posture of that first Earth being prov'd from these four places , 't is more easie and emphatical to interpret in this sence that passage in Job ch . 26. 7. He stretcheth out the North over the Tohu , ( for so it is in the original ) and hangeth the Earth upon nothing . And this strange foundation or no foundation of the exteriour Earth seems to be the ground of those noble questions propos'd to Job by God Almighty , ch . 38. Where wast thou when I laid the foundations of the Earth ? Declare if thou hast understanding . Whereupon are the foundat●ons thereof fastned , and who laid the corner stone ? There was neither foundation , nor corner stone , in that piece of Architecture ; and that was it which made the art and wonder of it . But I have spoken more largely to these places in the Theory it self . And if the four Texts before-mentioned be consider'd without prejudice , I think there are few matters of natural Speculation that can be so well prov'd out of Scripture , as the Form which we have given to the Ante-diluvian Earth . But yet it may be thought a just , if not a necessary appendix to this discourse , concerning the form of the ante-diluvian Earth , to give an account also of the ante-diluvian Abyss , and the situation of it according to Scripture ; for the relation which these two have to one another , will be a further means to discover if we have rightly determin'd the form of that Earth . The Abyss or Tehom-Rabbah is a Scripture notion , and the word is not us'd , that I know of , in that distinct and peculiar sence in Heathen Authors . 'T is plain that in Scripture it is not always taken for the Sea ( as Gen. 1. 2. & 7. 11. & 49. 25. Deut. 33. 13. Job 28. 14. & 38. 16. Ps. 33. 7. & 71. 20. & 78. 15. & 135. 6. Apoc. 20. 1. 3. ) but for some other mass of waters , or subterraneous storehouse . And this being observ'd , we may easily discover the nature , and set down the history of the Scripture-Abyss . The Mother-Abyss is no doubt that in the beginning of Genesis , ver . 2. which had nothing but darkness upon the face of it , or a thick caliginous air . The next news we hear of this Abyss is at the Deluge , ( Gen. 7.11 . ) where 't is said to be broke open , and the waters of it to have drowned the World. It seems then this Abyss was clos'd up some time betwixt the Creation and the Deluge , and had got another cover than that of darkness . And if we will believe Wisdom , ( Prov. 8. 27. ) who was there present at the formation of the Earth , an Orb was set upon the face of the Abyss at the beginning of the World. That these three places refer to the same Abyss , I think , cannot be questioned by any that will compare them and consider them . That of the Deluge , Moses calls there Tehom-Rabbah , the Great Abyss ; and can there be any greater than the forementioned Mother-Abvss ? And WISDOME , in that place in the Proverbs , useth the same phrase and words with Moses , Gen. 1. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the face of the Deep or of the Abyss ; changing darkness for that Orb of the exteriour Earth which was made afterwards to inclose it . And in this vault it lay , and under this cover , when the Psalmist speaks of it in these words ( Ps. 33. 7. ) He gathereth the waters of the Sea , as in a * bag ; he layeth up the Abyss in storehouses . Lastly , we may observe that 't was this Mother-Abyss whose womb was burst at the Deluge , when the Sea was born , and broke forth as if it had issued out of a womb ; as God expresseth it to Job , ch . 38. 8. in which place the Chaldee Paraphrase reads it , when it broke forth , coming out of the Abyss . Which disruption at the Deluge seems also to be alluded to Job 12. 14 , 15 , and more plainly , Prov. 3.20 . by his knowledge the Abysses are broken up . Thus you have already a threefold state of the Abyss , which makes a short History of it ; first , Open , at the beginning ; then covered , till the Deluge . Then broke open again , as it is at present . And we pursue the History of it no further ; but we are told , Apoc. 20. 3. That it shall be shut up again , and the great Dragon in it , for a Thousand years . In the mean time we may observe from this form and posture of the Ante-diluvian Abyss , how suitable it is and coherent with that form of the Ante-diluvian Earth which S. Peter and the Psalmist had describ'd , sustain'd by the waters ; founded upon the waters ; stretcht above the waters ; for if it was the cover of this Abyss ( and it had some cover that was broke at the Deluge ) it was spread as a Crust or Ice upon the face of those waters , and so made an orbis Terrarum , an habitable sphere of Earth about the Abyss . So much for the form of the Ante-diluvian Earth and Abyss ; which as they aptly correspond to one another , so , you see , our Theory answers and is adjusted to both ; and , I think , so fitly , that we have no reason hitherto to be displeas'd with the success we have had in the examination of it , according to Scripture . We have dispatch'd the two main points in question , first , to prove a diversity in general betwixt the two natural Worlds , or betwixt the Heavens and the Earth before and after the Flood . Secondly , to prove wherein this diversity consisted ; or that the particular form of the Ante-diluvian Heavens and Earth was such according to Scripture , as we have describ'd it in the Theory . You 'l say , then the work is done , what needs more , all the rest follows of course ; for if the Ante-diluvian Earth had such a form as we have propos'd and prov'd it to have had , there could be no Deluge in it but by a dissolution of its parts and exteriour frame : And a Deluge so made , would not be in the nature of a standing Pool , but of a violent agitation and commotion of the waters . This is true ; These parts of the Theory are so cemented , that you must grant all , if you grant any . However we will try if even these two particulars also may be prov'd out of Scripture ; That is , if there be any marks or memorandums left there by the Spirit of God , of such a fraction or dissolution of the Earth at the Deluge . And also such characters of the Deluge it self , as show it to have been by a fluctuation and impetuous commotion of the waters . To proceed then ; That there was a Fraction or Dissolution of the Earth at the Deluge , the history of it by Moses gives us the first account , seeing he tells us , as the principal cause of the Flood , that the Fountains of the Great Abyss were cloven or burst asunder ; and upon this disruption the waters gush'd out from the bowels of the Earth , as from the widen'd mouths of so many Fountains . I do not take Fountains there to signifie any more than Sources or Stores of Water ; noting also this manner of their eruption from below , or out of the ground , as Fountains do . Accordingly in the Proverbs , ( chap. 3.20 . ) 't is onely said , the Abysses were broken open . I do not doubt but this refers to the Deluge , as Bede , and others understand it ; the very word being us'd here , both in the Hebrew and Septuagint , that express'd the disruption of the Abyss at the Deluge . And this breaking up of the Earth at that time , is elegantly exprest in Job , by the bursting of the Womb of Nature , when the Sea was first brought to light ; when after many pangs and throes and dilacerations of her body , Nature was deliverd of a burthen which she had born in her Womb Sixteen Hundred Years . These three places I take to be memorials and proofs of the disruption of the Earth , or of the Abyss , at the universal Deluge . And to these we may add more out of the Prophets , Job , and the Psalms , by way of allusion ( commonly ) to the state of Nature at that time . The Prophet Isaiah in describing the future destruction of the World , chap. 24. 18 , 19. seems plainly to allude and have respect to the past destruction of it at the Deluge ; as appears by that leading expression , the windows from an high are open , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , taken manifestly from Gen. 7. 11. Then see how the description goes on , the windows from an high are open , and the foundations of the Earth do shake . The Earth is utterly broken down , the Earth is quite dissolv'd , the Earth is exceedingly moved . Here are Concussions , and Fractions , and Dissolutions , as there were in the Mundane Earth-quake and Deluge ; which we had exprest before only by breaking open the Abyss . By the Foundations of the Earth here and elsewhere , I perceive many understand the Centre ; so by moving or shaking the foundations , or putting them out of course , must be understood a displacing of the Centre ; which was really done at the Deluge , as we have shewn in its proper place . If we therefore remember that there was both a dislocation , as I may so say ; and a fraction in the body of the Earth , by that great fall ; a dislocation as to the centre , and a fraction as to the surface and exterior region , it will truly answer to all those expressions in the Prophet , that seem so strange and extraordinary . 'T is true , this place of the Prophet respects also and foretells the future destruction of the World ; but that being by Fire , when the Elements shall melt with servent heat , and the Earth with the works therein shall be burnt up , these expressions of fractions and concussions , seem to be taken originally from the manner of the World's first destruction , and to be transferr'd , by way of application , to represent and signifie the second destruction of it , though , it may be , not with the same exactness and propriety . There are several other places that refer to the dissolution and subversion of the Earth at the Deluge : Amos 9. 5 , 6. The Lord of Hosts is he that toucheth the Earth , and it shall melt , or be dissolv'd . — and it shall rise up wholly like a Flood , and shall be drowned as by the Flood of Aegypt . By this and by the next Verse the Prophet seems to allude to the Deluge , and to the dissolution of the Earth that was then . This in Job seems to be call'd breaking down the Earth , and overturning the Earth , Chap. 12. 14 , 15. Behold he breaketh down and it cannot be built again , He shutteth upon man , and there can be no opening . Behold , he withholdeth the waters , and they dry up ; also he sendeth them out , and they overturn the Earth : Which place you may see paraphras'd . Theor. Book 1. p. 91 , 92. We have already cited , and shall hereafter cite , other places out of Job ; And as that Ancient Author ( who is thought to have liv'd before the Judaical Oeconomy , and nearer to Noah than Moses ) seems to have had the praecepta Noachidarum , so also he seems to have had the Dogmata Noachidarum ; which were deliver'd by Noah to his Children and Posterity , concerning the mysteries of natural Providence , the origine and fate of the World , the Deluge and Ante-diluvian state , &c. and accordingly we find many strictures of these doctrines in the Book of Job . Lastly , in the Psalms there are Texts that mention the Shaking of the Earth , and the foundations of the World , in reference to the Flood , if we judge aright ; whereof we will speak under the next Head , concerning the raging of the Waters in the Deluge . These places of Scripture may be noted , as lest us to be remembrancers of that general ruine and disruption of the Earth at the time of the Deluge . But I know it will be said of them , that they are not strict proofs , but allusions onely . Be it so ; yet what is the ground of those allusions ? something must be alluded to , and something that hath past in nature , and that is recorded in Sacred History ; And what is that , unless it be the universal Deluge , and that change and disturbance that was then in all nature . If others say , that these and such like places are to be understood morally and allegorically , I do not envy them their interpretation ; but when nature and reason will bear a literal sence , the rule is , that we should not recede from the letter . But I leave these things to every one's thoughts ; which the more calm they are , and the more impartial , the more easily they will feel the impressions of truth . In the mean time , I proceed to the last particular mention'd , The form of the Deluge it self . This we suppose to have been not in the way of a standing Pool , the Waters making an equal Surface , and an equal heighth every where ; but that the extreme heighth of the Waters was made by the extreme agitation of them ; caus'd by the weight and force of great Masses or Regions of Earth falling at once into the Abyss ; by which means , as the waters in some places were prest out , and thrown at an excessive height into the air , so they would also in certain places gape , and lay bare even the bottom of the Abyss ; which would look as an open Grave ready to swallow up the Earth , and all it bore . Whilst the Ark , in the mean time , falling and rising by these gulphs and precipices , sometimes above water , and sometimes under , was a true Type of the state of the Church in this World ; And to this time and state David alludes in the name of the Church , Psal. 42. 7. Abyss calls unto Abyss at the noise of thy Cataracts or Water-spouts ; All thy waves and billows have gone over me . And again , Psal. 46. 2 , 3. in the name of the Church , Therefore will not we fear , tho' the Earth be removed , and tho' the mountains be carried into the midst of the Seas . The waters thereof roar and are troubled , the mountains shake with the swelling thereof . But there is no description more remarkable or more eloquent , than of that Scene of things represented , Psal. 18. 7 , 8 , 9 , &c. which still alludes , in my opinion , to the Deluge-scene , and in the name of the Church . We will ser down the words at large . Ver. 6. In my distress I called upon the Lord , and cried unto my God ; He heard my voice out of his Temple , and my cry came before him into his ears . 7. Then the Earth sbook and trembled , the foundations also of the hills moved and were shaken , because he was wroth . 8. There went up a smoke from his nostrils , and sire out of his mouth devoured ; Coals were kindled by it . 9. He bowed the Heavens also and came down , and darkness was under his feet . 10. And he rode upon a Cherub and did flie , he did flie upon the wings of the wind . 11. He made darkness his secret place ; his pavilion round about him was dark waters and thick clouds of the skie . 12. At the brightness before him the thick clouds passed , bail and coals of fire . 13. The Lord also thunder'd in the Heavens , and the Highest gave his voice , hail and coals of fire . 14. Yea , he sent out his arrows , and scatter'd them : and he shot out lightnings and discomfited them . 15. Then the Chanels of waters were seen , and the foundations of the World were discovered ; at thy rebuke , O Lord , at the blast of the breath of thy nostrils . He sent from above , he took me ; he drew me out of great waters . This I think is a rough * draught of the face of the Heavens and the Earth at the Deluge , as the last Verses do intimate ; and 't is apply'd to express the dangers and deliverances of the Church : The Expressions are far too high to be apply'd to David in his Person , and to his deliverance from Saul ; no such agonies or disorders of nature as are here instanc'd i● , were made in David's time , or upon his account ; but 't is a scheme of the Church , and of her fate , particularly , as represented by the Ark , in that dismal distress , when all nature was in confusion . And though there may be some things here intermixt to make up the Scene , that are not so close to the subject as the rest , or that may be referr'd to the future destruction of the world : yet that is not unusual , nor amiss , in such descriptions , if the great strokes be fit and rightly plac'd . That there was smoke , and fire , and water , and thunder , and darkness , and winds , and Earth-quakes at the Deluge , we cannot doubt , if we consider the circumstances of it ; Waters dash'd and broken make a smoke and darkness , and no Hurricano could be so violent as the motions of the Air at that time ; Then the Earth was torn in pieces , and its Foundations shaken ; And as to thunder and lightning , the encounters and collisions of the mighty Waves , and the cracks of a falling World , would make flashes and noises , far greater and more terrible , than any that can come from vapors and clouds . There was an universal Tempest , a conflict and clashing of all the Elements ; and David seems to have represented it so ; with God Allmighty in the midst of it , ruling them all . But I am apt to think some will say , all this is Poetical in the Prophet , and these are hyperbolical and figurate expressions , from which we cannot make any inference , as to the Deluge and the natural World. 'T is true , those that have no Idea of the Deluge , that will answer to such a Scene of things , as is here represented , must give such a slight account of this Psalm . But on the other hand , if we have already an Idea of the Deluge that is rational , and also consonant to Scripture upon other proofs , and the description here made by the Prophet answer to that Idea , whether then is it not more reasonable to think that it stands upon that ground , than to think it a meer fancy and Poetical Scene of things : This is the true state of the case , and that which we must judge of . Methinks 't is very harsh to suppose all this a bare fiction , grounded upon no matter of fact , upon no Sacred story , upon no appearance of God in nature . If you say it hath a moral signification , so let it have , we do not destroy that ; it hath reference , no doubt , to the dangers and deliverances of the Church ; but the question is , whether the words and natural sence be a fancy onely , a bundle of randome hyperboles : or whether they relate to the history of the Deluge , and the state of the Ark there representing the Church . This makes the sence doubly rich , historically and morally ; and grounds it upon Scripture and reason , as well as upon fancy . That violent eruption of the Sea out of the Womb of the Earth , which Job speaks of , is , in my judgment , another description of the Deluge ; 't is Chap. 38. 8 , 9 , 10 , 11. Who shut up the Sea with doors , when it broke forth , as if it had issued out of a Womb ; When I made the cloud the garment thereof , and thick darkness a swadling band for it . And broke up for it my decreed place — hitherto shalt thou come , &c. Here you see the birth and nativity of the Sea , or of Oceanus , describ'd * ‖ how he broke out of the Womb , and what his first garment and swadling cloaths were ; namely clouds and thick darkness . This cannot refer to any thing that I know of , but to the face of Nature at the Deluge ; when the Sea was born , and wrapt up in clouds and broken waves , and a dark impenetrable mist round the body of the Earth . And this seems to be the very same that David had exprest in his description of the Deluge , Psal. 18. 11. He made darkness his secret place , his pavilion round about him were dark waters and thick clouds of the skies . For this was truly the face of the World in the time of the Flood , tho' we little reflect upon it . And this dark confusion every where , above and below , arose from the violent and confus'd motion of the Abyss ; which was dasht in pieces by the falling Earth , and flew into the air in misty drops , as dust flies up in a great ruine . But I am afraid , we have stayed too long upon this particular , the form of the Deluge ; seeing 'tis but a Corollary from the precedent article about the dissolution of the Earth . However time is not ill spent about any thing that relates to natural Providence , whereof the two most signal instances in our Sacred Writings , are , the Deluge and the Conflagration . And seeing Job and David do often reflect upon the works of God in the external creation , and upon the administrations of Providence , it cannot be imagin'd that they should never reflect upon the Deluge ; the most remarkable change of Nature that ever hath been , and the most remarkable judgment upon mankind . And if they have reflected upon it any where , 't is , I think , in those places and those instances which I have noted ; and if those places do relate to the Deluge , they are not capable , in my judgment , of any fairer or more natural interpretation than that which we have given them ; which , you see , how much it favours and confirms our Theory . I have now finisht the heads I undertook to prove , that I might shew our Theory to agree with Scripture in these three principal points ; first , in that it supposeth a diversity and difference betwixt the Ante-diluvian Heavens and Earth , and the present Heavens and Earth . Secondly , in assigning the particular form of the Ante-diluvian Earth and Abyss . Thirdly , in explaining the Deluge by a dissolution of that Earth , and an eruption of the Abyss . How far I have succeeded in this attempt , as to others , I cannot tell ; but I am sure I have convinc'd my self , and am satisfied that my thoughts , in that Theory , have run in the same tract with the holy writings : with the true intent and spirit of them . There are some persons that are wilfully ignorant in certain things , and others that are willing to be ignorant as the Apostle phraseth it ; speaking of those Eternalists that denyed the doctrine of the change and revolutions of the Natural World : And 't is not to be expected but there are many still of the same humour ; and therefore may be called willingly ignorant , that is , they will not use that pains and attention that is necessary for the examination of such a doctrine , nor impartiality in judging after examination ; they greedily lay hold on all evidence on one side , and willingly forget , or slightly pass over , all evidence for the other ; this I think is the character of those that are willingly ignorant ; for I do not take it to be so deep as a down-right wilful ignorance , where they are plainly conscious to themselves of that wilfulness ; but where an insensible mixture of humane passions inclines them one way , and makes them averse to the other ; and in that method draws on all the consequences of a willing ignorance . There remains still , as I remember , one Proposition that I am bound to make good ; I said at first , that our Hypothesis concerning the Deluge was more agreeable not only to Scripture in general , but also to the particular History of the Flood left us by Moses ; I say , more agreeable to it than any other Hypothesis that hath yet been propos'd . This may be made good in a few words . For in Moses's history of the Deluge there are two principal points , The extent of the Deluge , and the Causes of it ; and in both these we do fully agree with that sacred Author . As to the extent of it , He makes the Deluge universal ; All the high hills under the whole heaven were cover'd , fifteen cubits upwards ; We also make it universal , over the face of the whole Earth ; and in such a manner as must needs raise the waters above the top of the highest hills every where . As to the causes of it , Moses makes them to be the disruption of the Abyss , and the Rains ; and no more ; and in this also we exactly agree with him ; we know no other causes , nor pretend to any other but those two . Distinguishing therefore Moses his narration as to the substance and circumstances of it , it must be allowed that these two points make the substance of it , and that an Hypothesis that differs from it in either of these two , differs from it more than Ours ; which , at the worst , can but differ in matter of circumstance . Now seeing the great difficulty about the Deluge is the quantity of Water required for it , there have been two explications proposed , besides ours , to remove or fatisfie this difficulty ; One whereof makes the Deluge not to have been universal , or to have reacht only Judea and some neighbouring Countreys ; and therefore less water would suffice ; The other owning the Deluge to be universal , supplies it self with Water from the Divine Omnipotency , and says new Waters were created then for the nonce , and again annihilated when the Deluge was to cease . Both these explications you see , ( and I know no more of note that are not obnoxious to the same exceptions ) differ from Moses in the substance , or in one of the two substantial points , and consequently more than ours doth . The first changeth the Flood into a kind of national innundation , and the second assigns other causes of it than Moses had assigned . And as they both differ apparently from the Mosaical history , so you may see them refuted upon other grounds also , in the third Chapter of the First Book of the Theory . This may be sufficient as to the History of the Flood by Moses . But possibly it may be said the principal objection will arise from Moses his Six-days Creation in the first Chapter of Genesis : where another sort of Earth , than what we have form'd from the Chaos , is represented to us ; namely , a Terraqueous Globe , such as our Earth is at present . 'T is indeed very apparent , that Moses hath accommodated his Six-days Creation to the present form of the Earth , or to that which was before the eyes of the people when he writ . But it is a great question whether that was ever intended for a true Physical account of the origine of the Earth : or whether Moses did either Philosophize or Astronomize in that description . The ancient Fathers , when they answer the Heathens , and the adversaries of Christianity , do generally deny it ; as I am ready to make good upon another occafion . And the thing it self bears in it evident marks of an accommodation and condescention to the vulgar notions concerning the form of the World. Those that think otherwise , and would make it literally and physically true in all the parts of it , I desire them , without entring upon the strict merits of the cause , to determine these Preliminaries . First , whether the whole universe rise from a Terrestrial Chaos . Secondly , what Systeme of the World this Six-days Creation proceeds upon : whether it supposes the Earth , or the Sun , for the Center . Thirdly , Whether the Sun and Fixt Stars are of a later date , and a later birth , than this Globe of Earth . And lastly , Where is the Region of the Super-celestial Waters . When they have determin'd these Fundamentals , we will proceed to other observations upon the Six-days work , which will further assure us , that 't is a narration suited to the capacity of the people , and not to the strict and physical nature of things . Besides , we are to remember , that Moses must be so interpreted in the first Chapter of Genesis , as not to interfere with himself in other parts of his History ; nor to interfere with S. Peter , or the Prophet David , or any other Sacred Authors , when they treat of the same matter . Nor lastly , so , as to be repugnant to clear and uncontested Science . For , in things that concern the natural World , that must always be consulted . With these precautions , let them try if they can reduce that narrative of the Origine of the World , to physical truth ; so as to be consistent , both with Nature , and with Divine Revelation every where . It is easily reconcileable to both , if we suppose it writ in a Vulgar style , and to the conceptions of the People : And we cannot deny that a Vulgar style is often made use of in the holy Writings . How freely and unconcernedly does Scripture speak of God Allmighty , according to the opinions of the vulgar ? of his passions , local motions , parts and members of his body . Which all are things that do not belong , or are not compatible with the Divine nature , according to truth and Science . And if this liberty be taken , as to God himself , much more may it be taken as to his works . And accordingly we see , what motion the Scripture gives to the Sun : what figure to the Earth : what figure to the Heavens : All according to the appearance of sence and popular credulity ; without any remorse for having transgressed the rules of intellectual truth . This vulgar style of Scripture in describing the natures of things , hath been often mistaken for the real sence , and so become a stumbling block in the way of truth . Thus the Anthropomorphites of old contended for the humane shape of God , from the Letter of Scripture ; and brought many express Texts for their purpose : but sound reason , at length , got the upper hand of Literal authority . Then , several of the Christian Fathers contended , that there were no Antipodes : and made that doctrine irreconcileable to Scripture . But this also , after a while , went off , and yielded to reason and experience . Then , the Motion of the Earth must by no means be allow'd , as being contrary to Scripture : for so it is indeed , according to the Letter and Vulgar style . But all intelligent Persons see thorough this argument , and depend upon it no more in this case , than in the former . Lastly , The original of the Earth from a Chaos , drawn according to the rules of Physiology , will not be admitted : because it does not agree with the Scheme of the Six-days Creation . But why may not this be writ in a Vulgar style , as well as the rest ? Certainly there can be nothing more like a Vulgar style , than to set God to work by the day , and in Six-days to finish his task : as he is there represented . We may therefore probably hope that all these disguises of truth will at length fall off , and that we shall see God and his Works in a pure and naked Light. Thus I have finish'd what I had to say in confirmation of this Theory from Scripture . I mean of the former part of it , which depends chiefly upon the Deluge , and the Antediluvian Earth . When you have collated the places of Scripture , on either side , and laid them in the balance , to be weigh'd one against another ; If you do but find them equal , or near to an equal poise , you know in whether Scale the Natural Reasons are to be laid : and of what weight they ought to be in an argument of this kind . There is a great difference betwixt Scripture with Philosophy on its side , and Scripture with Philosophy against it : when the question is concerning the Natural World. And this is our Case : which I leave now to the consideration of the unprejudic'd Reader : and proceed to the Proof of the Second Part of the Theory . THE later Part consists of the Conflagration of the World , and the New Heavens and New Earth . And seeing there is no dispute concerning the former of these two , our task will now lie in a little compass . Being onely this , To prove that there will be New Heavens , and a New Earth , after the Conflagration . This , to my mind , is sufficiently done already , in the first , second and third Chapters of the 4th . Book , both from Scripture and Antiquity , whether Sacred or prophane : and therefore , at present , we will onely make a short and easie review of Scripture-Testimonies , with design chiefly to obviate and disappoint the evasions of such , as would beat down solid Texts into thin Metaphors and Allegories . The Testimonies of Scripture concerning the Renovation of the World , are either express , or implicit . Those I call express , that mention the New Heavens and New Earth : And those implicit , that signifie the same thing , but not in express terms . So when our Saviour speaks of a Palingenesia , or Regeneration , ( Matt. 19. 28 , 29. ) Or St. Peter of an Apocatastasis or Restitution , ( Act. 3. 21. ) These being words us'd by all Authors , prophane or Ecclesiastical , for the Renovation of the World , ought , in reason , to be interpreted in the same sence in the holy Writings . And in like manner , when St. Paul speaks of his Future Earth , or an habitable World to come , Hebr. 2. 5. or of a Redemption or melioration of the present state of nature , Rom. 8. 21 , 22. These lead us again , in other terms , to the same Renovation of the World. But there are also some places of Scripture , that set the New Heavens and New Earth in such a full and open view , that we must shut our eyes not to see them . St. John says , he saw them , and observ'd the form of the New Earth , Apoc. 21. 1. The Seer Isaish spoke of them in express words , many hundred years before . And St. Peter marks the time when they are to be introduc'd , namely after the Conflagration , or after the Dissolution of the present Heavens and Earth : 2 Pet. 3. 12 , 13. These later Texts of Scripture , being so express , there is but one way left to elude the force of them ; and that is , by turning the Renovation of the World into an Allegory : and making the New Heavens and New Earth to be Allegorical Heavens and Earth , not real and material , as ours are . This is a bold attempt of some modern Authors , who chuse rather to strain the Word of God , than their own notions . There are Allegories , no doubt , in Scripture , but we are not to allegorize Scripture without some warrant : either from an Apostolical interpretation , or from the necessity of the matter : and I do not know how they can pretend to either of these , in this case . However , that they may have all fair play , we will lay aside , at present , all the other Texts of Scripture , and confine our selves wholly to St. Peter's words : to see and examine whether they are , or can be turn'd into an Allegory , according to the best rules of interpretation . St. Peter's words are these : Seeing then all these things shall be dissolv'd , what manner of persons ought ye to be , in holy conversation and godliness ? Looking for , and hasting the coming of the Day of God : wherein the Heavens being on fire shall be dissolv'd , and the Elements shall melt with fervent heat . NEVERTHELESS , we , according to his promise , look for New Heavens and a New Earth , wherein Righteousness shall dwell . The Question is concerning this last Verse , Whether the New Heavens and Earth here promis'd , are to be real and material Heavens and Earth , or onely figurative and allegorical . The words , you see , are clear : And the general rule of interpretation is this , That we are not to recede from the letter , or the literal sence , unless there be a necessity from the subject matter ; such a necessity , as makes a literal interpretation absurd . But where is that necessity in this Case ? Cannot God make new Heavens and a new Earth , as easily as he made the Old ones ? Is his strength decay'd since that time , or is Matter grown more disobedient ? Nay , does not Nature offer her self voluntarily to raise a new World from the second Chaos , as well as from the first : and , under the conduct of Providence , to make it as convenient an habitation as the Primaeval Earth ? Therefore no necessity can be pretended of leaving the literal sence , upon an incapacity of the subject matter . The second rule to determine an Interpretation to be Literal or Allegorical , is , the use of the same words or phrase in the Context , and the signification of them there . Let 's then examine our cafe according to this rule . St. Peter had us'd the same phrase of Heavens and Earth twice before in the same Chapter . The old Heavens and Earth , ver . 5. The Present Heavens and Earth , ver . 7. and now he uses it again , ver . 13. The new Heavens and Earth . Have we not then reason to suppose , that he takes it here in the same sence , that he had done twice before , for real and material Heavens and Earth ? There is no mark set of a new signification , nor why we should alter the sence of the words . That he us'd them always before for the material Heavens and Earth , I think none will question : and therefore , unless they can give us a sufficient reason , why we should change the signification of the words , we are bound , by this second rule also , to understand them in a literal sence . Lastly , The very form of the words , and the manner of their dependence upon the Context , leads us to a literal sence , and to material Heavens and Earth . NEVERTHELESS , says the Apostle , we expect new Heavens , &c. Why Nevertheless ! that is , notwithstanding the dissolution of the present Heavens and Earth . The Apostle foresaw , what he had said , might raise a doubt in their minds , whether all things would not be at an end : Nothing more of Heavens and Earth , or of any habitable World , after the Conflagration ; and to obviate this , he tells them , Notwithstanding that wonderful desolation that I have describ'd , we do , according to God's promises , expect new Heavens and a new Earth , to be an Habitation for the Righteous . You see then the New Heavens and New Earth , which the Apostle speaks of , are substituted in the place of those that were destroy'd at the Conflagration ; and would you substitute Allegorical Heavens and Earth in the place of Material ? A shadow for a substance ? What an Equivocation would it be in the Apostle , when the doubt was about the material Heavens and Earth , to make an answer about Allegorical . Lastly , the timeing of the thing determines the sence . When shall this new World appear ? after the Conflagration , the Apostle says : Therefore it cannot be understood of any moral renovation , to be made at , or in the times of the Gospel , as these Allegorists pretend . We must therefore , upon all accounts , conclude , that the Apostle intended a literal sence : real and material Heavens , to succeed these after the Conflagration : which was the thing to be prov'd . And I know not what Bars the Spirit of God can set , to keep us within the Compass of a Literal sence , if these be not sufficient . Thus much for the Explication of St. Peter's Doctrine , concerning the new Heavens and new Earth : which secures the second Part of our Theory . For the Theory stands upon two Pillars , or two pedestals , The Ante-diluvian Earth and the Future Earth : or , in S. Peter's phrase , The Old Heavens and Earth , and the New Heavens and Earth : And it cannot be shaken , so long as these two continue firm and immoveable . We might now put an end to this Review , but it may be expected possibly that we should say something concerning the Millennium : which we have , contrary to the general Sentiment of the modern Millenaries , plac'd in the Future Earth . Our opinion hath this advantage above others , that , all fanatical pretensions to power and empire in this World , are , by these means , blown away , as chaff before the wind . Princes need not fear to be dethron'd , to make way to the Saints : nor Governments unhing'd , that They may rule the World with a rod of Iron . These are the effects of a wild Enthusiasm ; seeing the very state which they aim at , is not to be upon this Earth . But that our sence may not be mistaken or misapprehended in this particular , as if we thought the Christian Church would never , upon this Earth , be in a better and happier posture than it is in at present : We must distinguish betwixt a melioration of the World , if you will allow that word : and a millennium . We do not deny a reformation and improvement of the Church , both as to Peace , Purity , and Piety . That knowledge may increase , mens minds be enlarg'd , and Christian Religion better understood : That the power of Antichrist shall be diminish'd , persecution cease , and a greater union and harmony establish'd amongst the Reformed . All this may be , and I hope will be , ere long . But the Apocalyptical Millennium , or the New Jerusalem , is still another matter . It differs not in degree only from the present state , but is a new order of things : both in the Moral World and in the Natural ; and that cannot be till we come into the New Heavens and New Earth . Suppose what Reformation you can in this World , there will still remain many things inconsistent with the true Millennial state . Antichrist , tho' weakned , will not be finally destroy'd till the coming of our Saviour , nor Satan bound . And there will be always poverty , wars , diseases , knaves and hypocrites , in this World : which are not consistent with the New Jerusalem , as S. John describes it . Apoc. 21. 2 , 3 , 4 , &c. You see now what our notion is of the Millennium , as we deny this Earth to be the Seat of it . 'T is the state that succeeds the first Resurrection , when Satan is lockt up in the bottomless pit . The state when the Martyrs are to return into Life , and wherein they are to have the first lot and chief share . A state which is to last a thousand years . And Blessed and Holy is he , that hath a part in it : on such the second death hath no power , but they shall be Priests of God and Christ , and shall reign with him a thousand years . If you would see more particular reasons of our judgment in this case , why such a Millennium is not to be expected in this World : they are set down in the 8th Chap. of the 4th Book , and we do not think it necessary that they should be here repeated . As to that dissertation that follows the Millennium , and reaches to the Consummation of all things , seeing it is but problematical , we leave it to stand or fall by the evidence already given . And should be very glad to see the conjectures of others , more lcarned , in Speculations so abstruse and remote from common knowledge . They cannot surely be thought unworthy or unfit for our Meditations , seeing they are suggested to us by Scripture it self . And to what end were they propos'd to us there , if it was not intended that they should be understood , sooner or later ? I have done with this Review : and shall only add one or two reflections upon the whole discourse , and so conclude . You have seen the state of the Theory of the Earth , as to the Matter , Form , and Proofs of it : both Natural and Sacred . If any one will substitute a better in its place , I shall think my self more obliged to him , than if he had shew'd me the Quadrature of the Circle . But it is not enough to pick quarrels here and there : that may be done by any writing , especially when it is of so great extent and comprehension . They must build up , as well as pull down ; and give us another Theory instead of this , fitted to the same natural History of the Earth , according as it is set down in Scripture : and then let the World take their choice . He that cuts down a Tree , is bound in reason to plant two , because there is an hazard in their growth and thriving . Then as to those that are such rigorous Scripturists , as to require plainly demonstrative and irresistible Texts for every thing they entertain or believe ; They would do well to reflect and consider , whether , for every article in the three Creeds ( which have no support from natural reason ) they can bring such Texts of Scripture as they require of others : or a fairer and juster evidence , all things consider'd , than we have done for the substance of this Theory . We have not indeed said all that might be said , as to Antiquity : that making no part in this Review , and being capable still of great additions . But as to Scripture and Reason I have no more to add . Those that are not satisfied with the proofs already produc'd upon these two heads , are under a fate , good or bad , which is not in my power to overcome . FINIS . BOOKS Printed for Walter Kettilby . H'Enrici Mori Cantabrigiensis Opera omnia , tum que Latinè , tum que Anglicè scripta sunt ; nunc vero Latinitate donata Instigatu & Impensis Generofissimi Juvenis Johannis Cockshuti Nobilis Angli , 3. Vol. Fol. — 's Exposition upon Daniel . quart . — 's Exposition upon the Revelations . quart . — 's Answer to several Remarks upon his Expositions upon Daniel , and the Revelations . quart . — 's Notes upon Daniel and the Revelations . quart . — 's Paralipomena Prophetica , containing several Supplements and Defences of his Expositions . quart . — 's Confutation of Judiciary Astrology against Butler . quart . — 's Brief Discourse of the Real Presence of the Body and Blood of Christ , in the Celebration of the Holy Eucharist . 40. stitcht . — 's Reply to the Answer to his Antidote against Idolatry . oct . — 's Remarks upon Judge Hales of Fluid Bodies . oct . The Theory of the Earth , &c. the two first Books , concerning the Deluge , and concerning Paradise . Fol. Telluris Theoria Sacra , &c. Libri duo Priores de Diluvio & Paradiso . quarto . Libri duo Posteriores de Conflagratione Mundi , & de futuro Rerum Statu . quart . Dr. Goodal's Royal Colledge of Physicians . quart . Sydenham Opera Universa Medica . oct . Ent. de Circuitione Sanguinis . oct . Charleton de Causis Catameniorum & uteri Rheumatismo . oct . Mr. L'Emery's Course of Chymistry . oct . An Answer to Harvey's Conclave of Physicians . Dr. Scott's Christian Life , in 3. Vol. Dr : Falkner's Libertas Ecclesiastica . oct . — 's Vindication of Liturgies . oct . — 's Christian Loyalty . oct . Dr. Fowler 's Libertas Evangelica . oct . Dr. Kidder's Christian Sufferer . oct . Mr. W. Allen's Twelve several Tracts , in 4. Vol. oct . Lately Printed . Mr. W. Allen's Nature , Series , and Order of Occurrences , as they are prophetically represented in the 11th . Chapter of the Revelations . oct . Mr. Raymond's Pattern of Pure and undefiled Religion . oct . Dr. Worthington's Great duty of Self-resignation . oct . reprinted . A Relation of the Proceedings at Charter-House , upon occasion of K. Fames's presenting a Papist to be admitted into that Hospital , by vertue of his Letters Dispensatory . Fol. stitcht . Mr. Mariott's Sermon , on Easter-day , before the Lord Mayor . — 's Sermon at the Election of the Lord Mayor . Dr. Pellings Sermon before the K. and Q. at White-hall . Dec. 8. 1689. Notes, typically marginal, from the original text Notes for div A30484-e90 1. Cor. 15 Apoc. 20. Theor. book 3 ch . 7 , & 8 Theor. Book 2. chap. 5. 2. Pet. 3. There was a Sect amongst the Jews that held this perpetuity and immutability of Nature ; and Maimonides himself was of this principle , and gives the same reason for it with the Scoffers here in the Text , Quod mundus retinet & sequitur consuetudinem suam . And as to those of the Jews that were Aristoteleans , it was very suitable to their principles to hold the incorruptibility of the World , as their Master did . Vid. Med. in loc . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , per quae . Vulgat . Quamobrem , Beza , Quâ de causâ , Grot. Nemo interpretum reddidit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per quas ; subint elligendo aquas . Hoc enim argumentationem ApoQuod suppostolicam tolleret , supponeretque illusores illos ignorâsse quod olim fuerit Diluvium ; ni non posse suprà ostendimus . * This phrase or manner of speech 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not unusual in Greek Authors , and upon a like subject ; Plato saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but he that should translate Plato , The world stands out of fire , water , &c. would be thought neither Graecian , nor Philosopher . The same phrase is us'd in reciting Heraclitus his opinion , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And also in Thales his , which is still nearer to the subject , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which Cicero renders , ex aquâ , dixit , constare omnia . So that it is easie to know the true importance of this phrase , and how ill it is render'd in the English , standing out of the water . Book 2. c. 5. p. 233. Whether you refer the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . separately , to the Heavens and the Earth , or both to the Earth , or both to both , it will make no great difference as to our interpretation . Theor. I Book . c. 2. cap. 18. cap. 16 : De 6. dier . creat . See Theor. Book 2. ch . 5. * I know some would make this place of no effect by rendering the Hebrew particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 juxta , by or near to ; so they would read it thus , He hath founded the Earth by the Sea-side , and establish'd it by the Floods . What is there wonderful in this , that the shores should lie by the Sea-side ; Where could they lie else ? What reason or argument is this , why the Earth should be the Lord's ? The Earth is the Lord's , for he hath founded it near the Seas , Where is the confequence of this ? But if he founded it upon the Seas , which could not be done by any other hand but his , it shows both the Workman and the Master . And accordingly in that other place , Psal. 136. 6. if you render it , he stretched out the Earth near the Waters , How is that one of God's great wonders ? as it is there represented to be . Because in some few places this particle is render'd otherwise , where the sense will bear it , must we therefore render it so when we please , and where the sence will not bear it ? This being the most usual signification of it , and there being no other word that signifies above more frequently or determinately than this does , Why must it signifie otherwise in this place ? Men will wriggle any way to get from under the force of a Text , that does not suit to their own Notions . Book 1. p. 88. * This reading or translating is generally followed , ( Theor. book 1. p. 86. ) though the English translation read on a heap , unsuitably to the matter and to the sence . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 38. Theor. book 2. p. 194 , 195. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Philo Iudaeus his description of the Deluge , both as to the commotions of the Heavens , and the fractions of the Earth . In his first Treatise de Abrahamo , mihi pa. 279. * Utì comparatio praecedens ‖ de ortu Telluris , sumitur ab aedificio , ita haec altera de ortu maris , sumitur ù partu ; & exhibetur Oceanus , primùm , ut foetus inclusus in utero , dein us erumpens & prodeuns , denique ut fasciis & primis suis pannis involutus . Atque ex aperto Terrae usero prorupit aquarum moles , ut proluvies illa , quam simul cum foetu profundere solet puerpera . ‖ Ver. 4 , 5 , 6. See Theor. Book 1. p. 99. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa. 65. 17. 2 Pet. 3. 11 , 12 , 13.