the six foregoing and his Resting or keeping a Sabbath on this seventh day Which Sabbath was reviv'd or at least its Observation anew enforc'd on the Jews by the Fourth Commandment Thus the Heavens and the Earth were finished and all the host of them and on the seventh day God had ended his work which he had made and he rested on the seventh day from all his work which he had made And God blessed the seventh day and sanctifyed it because that in it he had rested from all his work which God created and made Remember that thou keep holy the Sabbath day Six days shalt thou labour and do all thy work But the seventh day is the Sabbath of the Lord thy God in it thou shalt do no manner of work thou nor thy son nor thy daughter nor thy man-servant nor thy maid-servant nor thy cattel nor the stranger which is within thy gates For in six days the Lord made Heaven and Earth the Sea and all that in them is and rested the seventh day wherefore the Lord blessed the seventh day and hallowed it XII There is a constant and vigorous heat diffused from the Central towards the Superficiary parts of our Earth Tho' I might bring several Arguments from Ancient Tradition the Opinion of great Philosophers and the present Observations of Nature for this Assertion yet I shall chuse here for brevities sake to depend wholly on the last evidence and refer the inquisitive Reader to what the Learned Dr. Woodward says in the present case which I take to be very satisfactory XIII The Habitable Earth is founded or situate on the Surface of the Waters or of a deep and vast Subterraneous fluid This Constitution of the Earth is a natural result from such a Chaos as we have already assign'd affords foundation for an easie account of the Origin of Mountains renders the Histories of the several states of the Earth and of the Universal Deluge very intelligible is as Philosophical and as agreeable to the common Phaenomena of Nature as any other without this supposition 't will be I believe impossible to explain what Antiquity Sacred and Prophane assures us of relating to the Earth and its great Catastrophes but this being allow'd 't will not be difficult to account for the same to the greatest degree of satisfaction as will appear in the progress of the present Theory And Lastly The same assertion is most exactly consonant to and confirm'd by the Holy Scriptures as the following Texts will fairly evince When the Lord prepared the heavens I was there When he set a compass Circle or Orb on the face of the deep When he established the clouds above when he strengthened the fountains of the deep When he gave to the sea his decree that the waters should not pass his commandment when be appointed the foundations of the earth He hath founded the earth upon the seas and establish'd it upon the floods To him that stretched out the earth above the waters for his mercy endureth for ever This they willingly are ignorant of that by the word of God the heavens were of old and the Earth standing out of the water and in the water whereby the world that then was being overflowed with waters perished The fountains of the great deep were broken up The fountains of the deep were stopped XIV The interior or intire Constitution of the Earth is correspondent to that of an Egg. 'T is very well known that an Egg was the solemn and remarkable Symbol or Representation of the World among the most venerable Antiquity and that nothing was more celebrated than the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the most early Anthors which if extended beyond the Earth to the System of the Heavens is groundless and idle if referr'd to the Figure of the Earth is directly false and so is most reasonably to be understood of the intire and internal Constitution thereof XV. The Primi ive Earth had Seas and Dry-land distinguish'd from each other in great measure as the present and those situate in the same places generally as they still are This is put past doubt by part of the third the intire fifth and part of the sixth Day 's Works One half of the third being spent in distinguishing the Seas from the Dry-land the intire fifth in the Production of Fish and Fowl out of the Waters and in the assigning the Air to the latter sort and the Seas to the former for their respective Elements and on the sixth God bestows on Mankind the Dominion of the Inhabitants as well of the Seas as of the Dry-land All which can leave no doubt of the truth of the former part of this Assertion And that their Disposition was originally much what as it is at present appears both by the Rivers Tigris and Euphrates running then into the same Persian Sea that now they do And by the Observations of Dr. Woodward fully confirming the same XVI The Primitive Earth had Springs Fountains Streams and Rivers in the same manner as the present and usually in or near the same places also This is but a proper consequence of the Distinction of the Earth into Seas and Dry-land the latter being uninhabitable without them and such Vapours as are any way condensed into Water on the higher parts of the Dry-land naturally descending and hollowing themselves Channels till they fall into the Seas However the other direct proofs for both parts of the Assertion are sufficiently evident I was set up from everlasting from the beginning or ever the earth was When there were no depths I was brought forth when there were no fountains abounding with water A river went out of Eden to water the garden and from thence it was parted and became into four heads Pison Gihon Tigris and Euphrates The two latter of which are well-known Rivers to this very day And the same thing is confirm'd by Dr. Woodward's Observations XVII The Primitive Earth was distinguish'd into Mountains Plains and Vallies in the same manner generally speaking and in the same places as the present This is a natural consequent of the two former The Caverns of the Seas with the extant Parts of the Dry-land being in effect great Vallies and Mountains and the Origin and Course of Rivers necessarily supposing the same For tho' the Earth in the Theorist's way were Oval which it is not 't is demonstrable there could be no such descent as the course of Rivers requires However the direct proofs are evident The Lord possessed me in the beginning of his way before his works of old I was set up from everlasting from the beginning or ever the Earth was Before the mountains were setled before the Hills was I brought forth While as yet he had not made the earth nor the fields nor the highest part of the dust of the world Art thou the first man that was born or
of the Prophetick numbers I mean the involving their Predictions in so much and no more obscurity as might conceal their meaning till their completion or till such time at least as the Divine Wisdom thought most proper for their manifestation in succeeding Ages So that this Argument demonstrates the present Exposition to afford a natural foundation of accounting for such ways of speaking in 〈◊〉 Holy Scriptures which otherwise are as t 〈…〉 casion and Original unaccountable and consequently proves it to be as truly agreeable to the Stile as the former did to the Letter thereof 3. The six Days of Creation and the seventh of Rest were by Divine Command to be in after Ages commemorated by Years as well as by Days and so in reason answered alike to both those denominations 'T is evident that the Works of the Creation were compleated in six Evenings and Mornings or six Revolutions of the Sun call'd Days and that the seventh was immediately set apart and sanctified as a Day of Rest and Memorial of the Creation just before compleated and 't is evident that this Sanctification of the seventh as well as the operations of the six foregoing belong'd to the Primitive state of the World before the Fall Now that we may know what sort of Days these were 't will be proper to enquire into the ensuing times and observe after the distinction of Days and Years undoubtedly obtain'd what constant Revolutions of six for Work and a seventh for Rest there appear or in what manner and by what spaces these Original ones were commemorated which will go a great way to clear the Point we are upon And here 't is evident that when God gave Laws to the Israelites he allow'd them six ordinary Days of Work and ordain'd the seventh for a Day of Rest or Sabbath in Imitation and Memory of His Working the first six and Resting or keeping a Sabbath on the Seventh Day at the Creation of the World This the Fourth Commandment so expresly asserts that 't is past possibility of question 'T is moreover evident that God upon the Children of Israels coming into the Land of Canaan ordained with reference as 't is reasonable to suppose to the same Primitive State of the World the six Days of Creation and the Sabbath That six Years they should Sow their Fields and six Years they should Prune their Vineyard and gather in the Fruits thereof But in the seventh Year should be a Sabbath of Rest unto the Land a Sabbath for the Lord They were neither to Sow their Field nor Prune their Vineyard Then was the Land to keep a Sabbath unto the Lord. So that if we can justly presume that the primary spaces of the World here refer'd to were proper Evenings and Mornings or Natural Days because they were represented and commemorated by six Proper and Natural Days of Work and the seventh of Rest I think 't is not unreasonable to conclude they were Proper and Natural Years also considering they appear to have been among the same People by the same Divine Appointment represented and commemorated by these six Proper and Natural Years of Work and the seventh of Rest also Nay if there be any advantage on the side of Natural Days from the expressness of the reference they had to the Primitive ones which the Fourth Commandment forces us to acknowledge there will appear in what follows somewhat that may justly be esteem'd favourable on the side of Years Besides the six Days for Work and the seventh for Rest the Jews were commanded on the same account as we may justly suppose to number from the Passover seven times seven Days or seven Weeks of Days and at the conclusion of them to observe a solemn Feast call'd the Feast of Weeks or of Sabbaths once every year In like manner besides the Yearly Sabbath as I may call it or the seventh Year of Rest and Release after the six Years of Work the Jews were commanded on the same account as we may justly suppose to number seven Sabbaths of Years seven times seven Years and at the conclusion thereof to celebrate the great Sabbatical Year the Year of Jubilee They were neither to Sow nor Reap nor Gather in the Grapes but esteem it Holy and suffer every one to return to his Possession again Where that which is remarkable is this that when the Sabbatical Days and Sabbatical Years equally return'd by perpetual revolutions immediately succeeding one another yet the case was not the same as to the Feast of Weeks at the end of seven times seven Days that following the Passover and not returning till the next Passover again and so was but once a Year Whereas its corresponding Solemnities the Jubilees or great Sabbatical Years at the end of seven times seven Years did as the former return by perpetual revolutions immediately succeeding one another for all future Generations All which duely consider'd I think upon the whole 't is but reasonable to conclude That seeing the Primitive spaces or periods of Work and Rest appear by Divine Appointment to have been commemorated among the Jews by Years as well as by Days the same Primitive spaces or periods were equally Days and Years also 4. The Works of the Creation by the Sacred History concurring with Ancient Tradition appear to have been leisurely regular and gradual without any precipitancy or acceleration by a Miraculous hand on every occasion Which is impossible to be suppos'd in those Days of twenty four short hours only but if they were as long as the present Hypothesis supposes they were truly agreeable and proportionable to the same productions Which consequence will be so easily allow'd me that I may venture to say That as certain as is the regular and gentle the natural and leisurely procedure of the Works of the Creation of which I know no good Reason from any Warrant sacred or prophane to make any question so certain is the Proposition we are now upon or so certainly the Primitive Days and Years were all one 5. Two such Works are by Moses ascrib'd to the third Day which if that were not longer than one of ours now are inconceiveable and incompatible On the former part of this Day the Waters of the Globe were to be drain'd off all the dry Lands into the Seas and on the same Day afterward all the Plants and Vegetables were to spring out of the Earth Now the Velocity of running Waters is not so great as in a part of one of our short Days to descend from the middle Regions of the dry Land into the Seas adjoyning to them nor if it were could the Land be dry enough in an instant for the Production of all those Plants and Vegetables which yet we are assur'd appear'd the same Day upon the face of it which Difficulties vanish if we allow the primitive Days to have been Years also as will more fully be made appear in due place 6. Whatever might possibly be
God himself says I form the light and create darkness I make peace and create evil I the Lord do all these things Where the objects of the Divine Creation being not real and substantial Beings could not be capable of a proper production out of nothing Which also is the case in the verse immediately following Let righteousness spring up together I the Lord have created it Thus also says God by the same Prophet I create new Heavens and a new Earth which tho' the very case before us yet would odly enough be expounded of an annihilation of the World and a reproduction of it again But what comes still more home to our purpose is that in the very History of the Creation it self the word Create as well as Make is us'd in the sense we contend for the very same things being ascrib'd to the Creating and Making Power of God which are also describ'd as the regular offspring of the Earth and Seas God created great Whales and every living Creature that moveth which the waters brought forth abundantly after their kind And God said Let the Earth bring forth the living Creature after his kind Cattel and creeping thing and Beast of the Earth after his kind and it was so And God made the Beast of the Earth after his kind and Cattel after their kind and every thing that creepeth upon the Earth after his kind and God saw that it was good So that when the words made use of in the History of the Creation are there and every where taken promiscuously when some of them are by the confession of all of no larger importance than the Proposition before us will admit and when lastly that word of which the greatest doubt can arise has been prov'd not only in other Texts of Scripture but in the very History of which we are treating to be of no more determinate signification than the rest and alike capable of the sense we here put upon it I think 't is a clear Case that if no Argument can be drawn from such words for yet neither can there justly be any against that Proposition we are now upon III. Those synonymous Phrases The World or the Heavens and the Earth under which the Object of the six days Creation is comprehended every where in Scripture do not always denote the whole System of Beings no nor any great and general Portion of them but are in the Sacred Stile frequently if not mostly to be restrained to the terraqueous Globe with its dependances and consequently both may and if the subject matter require it ought to be understood in such a restrained sense and no other That by these Phrases the Mosaick Creation or six days work is usually understood is evident every where in Scripture as the following Texts will easily evince God who made the World and all things therein The Divine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was in the World and the World was made by Him and the World knew Him not Hence those frequent expressions From the Foundation of the World from the Beginning of the World from the Creation of the World and before the World was which tho' capable of including more must yet be allow'd to have generally a peculiar nay sometimes a sole regard to the six days work particularly stil'd by St. Mark The Beginning of the Creation which God created In the same manner and with the like frequency the other Phrase Heaven and Earth denote the same six days work also Thus the Heavens and the Earth were finished and all the Host of them These are the Generations of the Heavens and of the Earth when they were created in the day that the Lord God made the Earth and the Heavens In six days the Lord made Heaven and Earth the Sea and all that in them is and rested the seventh day which being so express I shall not need to look out for any other parallel places And that both the World and Heaven and Earth signify the terraqueous Globe alone with its Air or Atmosphere and other Appurtenances without including the whole Universe nay or Solar System also which yet I do not deny sometimes to be comprehended therein the following Texts will sufficiently shew Our Lord says of the Woman who poured the Oyntment on him Wheresoever this Gospel shall be preached in the whole World there shall also this which this Woman hath done be told for a memorial of her His Charge and Commission to his Apostles was Go ye into all the World and preach the Gospel to every Creature The Tempter came to Jesus and shew'd him all the Kingdoms of the World and the Glory of them In all which places no other than the habitable Earth can be understood and 't is still so frequent and natural for Men to use this manner of Speech in the same restrained Sense to this very day that one may the less wonder at the Sacred Stile in this Case But this word the World having not so much difficulty in it nor being so much stood upon as those which follow the Heavens and the Earth I shall no longer insist upon it but proceed And here when the World as a totum integrale is divided into its two contradistinct Parts the Heavens and the Earth it will be said That by such a Phrase or Enumeration of the Parts of the Universe no less can be meant than the whole World in the largest acceptation or however more must be intended than the bare Earth which is but one Member or Branch and so certainly less than that whole of which it is a part In answer whereto I freely confess That the Heavens and the Earth do not seldom denote the intire Universe an instance of which the first words of Genesis have already afforded us but that they always do so I have reason to deny As the Signification of the Earth is known and capable of no Ambiguity so 't is quite otherwise in the word Heaven which in common use and the sacred Authors sometimes refers to the Seat of the Blessed or the third Heaven sometimes to the place of the Sun Moon and Stars and otherwhiles is no farther to be extended than the Clouds or the open Expansum about the Earth where the Air Atmosphere Meteors Clouds and Volatils have their abode Instances of the two former Significations were it pertinent to my present purpose might easily be produc'd but that not being so I shall wave the same and only prove the third and last Signification namely That by the Heavens is frequently understood nothing more than the Atmosphere of the Earth with its appendant or contained Bodies Thus God made the Firmament and divided the Waters which were under the Firmament from the Waters which were above the Firmament and it was so And God called the Firmament Heaven Which place is so express and in the very History it self which we
are now about also that it ought to be of peculiar force in the present case Thus also the Builders of Babel said Go to Let us build us a City and a Tower whose top may reach unto Heaven So mention is made of Cities great and fenced up to Heaven The Clouds pass by the name of the Clouds of Heaven nay they are by the Psalmist agreeably to the Interposition of the Expansum Firmament or Heaven on the second day of the Creation between the superior and inferior Waters made as it were its farthest Boundaries and Limits the Waters contain'd in them being call'd Waters which are above the Heavens The very Fowls which still reside nearer to the Earth are stil'd the Fowls of Heaven and were originally appointed to fly above the Earth in the open Firmament of Heaven By all which places 't is evident That the word Heaven is commonly so far from including the Sun or Planetary Chorus much less the fix'd Stars with all their immense Systems that the Moon our attending and neighbour Planet is not taken in The utmost bounds of our Atmosphere being so of this our Heaven also which was the only Point which remain'd to be clear'd But here before I proceed farther I must take notice of a considerable Objection which threatens to wrest this Argument out of my hands and indeed to subvert the intire Foundation of the Proposition before us and is I freely own the main difficulty in this whole matter and 't is this That such a Sense of the words World and Heaven and Earth as has been pleaded for whatever may be said in other cases will yet by no means fit here nor take in all the extent of the Mosaick Creation because 't is certain that neither the Light by whose Revolution Night and Day are distinguish'd nor the Sun Moon and Stars which are set in our Firmament belong to our Atmosphere or are contain'd within those Boundaries within which we confine the present History and 't is equally certain that both of them belong to the Mosaick Creation and are the first and fourth days works therein and by consequence it may be said the Subject of the six days Creation must be the whole System of the heavenly Bodies or at least that particular one in which the Earth is and is stil'd the Solar System Now this Objection is in part already taken off by the Sense in which the Production and Creation of things has been shewn to be frequently taken in the Holy Scriptures whereby there appears to be no necessity of believing these Bodies to have been then brought into being when they are first mention'd in the Mosaick Creation But because this is not meerly the chief but only considerable Objection against the Proposition we are upon because it seems to have been the principal occasion of men's Mistakes and Prejudices about this whole History and because 't is the single instance wherein this intire Theory as far as I know seems to recede from the obvious Letter of Scripture 't will be but proper to give it a particular review and clear withal not only this but several other like Expressions and Passages in the Holy Scripture Now in order to the giving what satisfaction I can in this Point let it be consider'd That the Light being not said to be created by Moses its Original were without difficulty to be accounted for if the other Point the making of the Heavenly Bodies were once setled which therefore is the sole remaining difficulty in the case before us And that would be no harder if the Translation of the Words of Moses were but amended and the Verses hereto relating read thus And God said Let there be lights in the firmament of the Heaven to divide the day from the night and let them be for signs and for seasons and for days and years and let them be for lights in the firmament of the Heaven to give light upon the Earth and it was so And God having before made two great lights the greater light to rule the day and the lesser light to rule the night and having before made the stars also God set them in the firmament of Heaven to give light upon the Earth c. or which is all one And God had before made two great lights the greater light to rule the day and the lesser light to rule the night he had before made the stars also and God set them in the firmament c. In which rendring 't is only changing the perfectum for the plusquam perfectum and every thing is clear and easy and the Objection vanishes of its own accord the Creation of the heavenly Bodies being hereby assigned to a former time and the Work of the fourth day no other than the placing them in our Firmament according as the account hereafter to be given does require Now to prove this a fair and just Interpretation to omit the Creation of the Heavens and Heavenly Bodies already related before the six days work 't is only necessary to observe that the Hebrew Tongue having no plusquam perfectum must and does express the Sense of it by the perfectum and that accordingly the particular circumstances of each place must alone determine when thereby the time present and when that already past and gone is to be understood How many knots in the Scripture the omission of this Observation has left unsolv'd and which being observ'd would be immediately untied I shall not go about to enumerate there being so many in the very History before us of the Origin of the World that I shall not go one jot farther for instances to confirm the before-mention'd Translation and which on the account of their agreement in place will more forcibly plead for a like agreement in Sense also On the seventh day God had ended his work which he had made and he rested on the seventh day from all his work which he had made He had rested from all his work which God had created and made The Lord God had not caused it to rain on the Earth and there had not been a man to till the Ground but there had gone up a mist from the Earth and had water'd the whole face of the ground and the Lord God had formed man of the dust of the ground and had breathed into his nostrils the breath of life And the Lord God had planted a Garden eastward in Eden And out of the ground had the Lord God made to grow every tree that is pleasant to the sight and good for food And out of the ground the Lord God had formed every beast of the field and every fowl of the air In all which places the whole Context is so clear'd by this rendring and so many strange Absurdities avoided that there is I think all imaginable reason to acquiesce in it And tho' the fourth days work is among those other
six Days work to be of the very same and no larger extent than those are and leave the whole to the Judgment of the Reader There shall come in the last days scoffers walking after their own lusts 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 For this they willingly are ignorant of that by the word of God the heavens were of old and the earth standing out of the water and in the water whereby the world that then was being overflowed with water perished But the heavens and the earth which are now by the same word are kept in store reserved unto fire against the day of judgment and perdition of ungodly men 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 In the day of God the heavens being on fire shall be dissolved and the elements shall melt with fervent heat Nevertheless we according to his promise look for a new heaven and a new earth wherein dwelleth righteousness Thou Lord in the beginning hast laid the foundation of the earth and the heavens are the works of thine hands They shall perish but thou remainest and they all shall wax old as doth a garment and as a vesture shalt thou fold them up and they shall be changed I have now finish'd all those Arguments which to me are fully satisfactory and I think prove beyond rational contradiction That not the vast Universe but the Earth alone with its dependencies are the proper subject of the Six Days Creation And that the Mosaick History is not a Nice Exact and Philosophick account of the several steps and operations of the whole but such an Historical Relation of each Mutation of the Chaos each successive day as the Journal of a Person on the Face of the Earth all that while would naturally have contained The sum of all is this 1. The very Words and Coherence of Moses himself require such a Construction 2. The Words of Creating Making or Framing things here us'd are commonly of no larger importance than this Proposition allows 3. The World or Heaven and Earth the objects of this Creation are alike frequently restrain'd to the sublunary World the Air and Earth 4. The Chaos that known fund and seminary of the Six Days Creation extended no farther 5. On the contrary supposition the time of the Creation of each Body is extremely disproportionate to the work it self 6. On the same supposition there is an intolerable disorder disproportion and confusion in the works themselves 7. The sinal cause of the six days Creation is the advantage of Mankind the Inhabitant of the Earth 8. Neither the intention of the Author nor the capacity of the Readers require or could bear any other account of the origin of things 9. Lastly Neither the Deluge nor Conflagration whose extent appears commensurate to that of this Creation are of any larger compass than is here assign'd Upon this view of the whole matter give me leave to say That to make the Universal Frame of Nature concern'd in the particular Fates and Revolutions of our Earth is at this time of day to demonstrate either very mean thoughts of the Ends of the Divine Workmanship and of the Essects thereof in the World or else very proud and extravagant conceits of our own worth and dignity and at best argues a narrow ignoble and unphilosophical Soul 'T is much such another Wise and Rational Notion as it would be to suppose that the whole Terraqueous Globe with all its parts and dependencies all its furniture and productions was alike concern'd in the Fates and Revolutions pardon the expressions of one single Fly or Worm belonging to it And we may e'en as fairly allow the intire dependence of this sublunary World on the fortune of such a single animalculum That on its peeping into the World the whole Earth must arise out of nothing to afford it a resting place while it was growing and continued in its prime all things below must spring and flourish rejoyce and look gay on its decay all things must put on a mournful countenance and on its destruction Universal Nature here beneath must expire together and return to its primitive nothing This representation will I imagine seem bold and extravagant But 't will be hard to prove it so And I may appeal to Astronomy whether the Earth can be shewn to bear as considerable a proportion to the Universe as such a poor animalculum does certainly bear to it I would not by this or any thing else I have heretofore said in this Discourse be so far mistaken as to be believ'd prone to depretiate and and debase Mankind or to put a slight on all those Works of Nature and Providence which are subservient to it Neither do I deny that in some sense all the Visible World Heaven and Earth are ordain'd for our use and advantage I fully believe that we are the Creatures of God of whom he has a tender regard and over whom he exercises a constant a special Care and Providence As I look upon the Souls of Men in their proper and primitive perfection when they came out of their Maker's Hands to be Noble to be Glorious to be Exalted Beings and perhaps in capacities or faculties in dignity or happiness not inferior to some of the Angelick Orders so I also most undoubtedly believe what our Saviour affirms of good mens state hereafter that they shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 equal to the Angels and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Children of God himself While I am perswaded that the Creation of Man was not effected without the concurrence and joint consultation of the Blessed Trinity Nor his Redemption without the Acceptance of the Father the Sacrifice and Death of the Son in his Humane Nature and the Sanctification and Operation of the Holy Spirit While I am perswaded that the Divine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 has ever since the Fall of Adam been sollicitous about our Reconciliation to God and made it his constant business even before as well as since his Incarnation to mediate for us and take care of our eternal happiness While I believe that by the new Covenant Good Men even in this Imperfect state are esteem'd Heirs of God joint-Heirs with Christ and denominated the Brethren and Friends of their Glorious Redeemer While I do not doubt but our Humane Nature is now in the Person of our Blessed Saviour in Heaven and there on account of the Hypostatical Union with the Eternal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and as a reward of that Obedience and Suffering it underwent for us on Earth advanc'd above the most exalted Intellectual Orders at the Right Hand of the Majesty on High
positive evidence for the Proposition before us yet setting aside prepossession I had an equal right and pretence to Truth with the Common Expositors I keeping equally close to the Letter of the Sacred History 2. This Hypothesis gives a rational account of the Scripture stile wherein a Day even in after Ages very frequently denotes a Year as is commonly taken notice of by Expositors Thus by Moses himself the Word Day is not only in the very recapitulation of the Creation us'd for the intire Six These are the Generations of the Heavens and of the Earth when they were Created in the Day that the Lord God made the Earth and the Heavens and every Plant of the Field before it was in the Earth and every Herb of the Field before it grew But in other places as it seems for the just space of a Year And at the end of Days or after some Years it came to pass that Cain brought of the fruit of the ground an offering unto the Lord. The days of Adam after he had begotten Seth were eight hundred years And all the days that Adam lived were nine hundred and thirty years and he died And so of the rest of the Genealogies in that Chapter Thus in others of the Holy Writers I will give thee ten shekels of Silver by the days i. e. per annâ—s by the years or every year Thus what in one place is Joshuah waxed Old and came into Days is in another Joshuah was old and stricken in years The like phrases we have of David the number of Days that David was King in Hebron over the house of Judah was seven Years and six months The Days that David reigned over Israel were forty years So what was in the Law Bring your Tyths after three Years is in the Prophet Bring your Tyths after three Days Which ways of speaking with others that follow may seem alluded to and explain'd by these two tho' themselves somewhat of a different nature Your children says God to the Israelites shall wander in the Wilderness forty Years after the number of the Days in which ye searched the land even forty Days each Day for a Year shall you bear your iniquities even forty Years Lye thou says God to the Prophet Ezekiel on thy left side and lay the iniquity of the house of Israel upon it according to the number of the Days that thou shalt lye upon it thou shalt bear their iniquity For I have laid upon thee the Years of their iniquity according to the Number of the Days three hundred and ninety Days so shalt thou bear the iniquity of the house of Israel And when thou hast accomplish'd 'em lye again on thy right side and thou shalt bear the iniquity of the house of Judah forty Days I have appointed thee a Day for a Year But what I mainly and principally intend here is that known frequent and solemn way in the Prophetick Writings of determining Years by Days the instances of which are very obvious some whereof I shall here barely quote for the Reader 's satisfaction and more in a case so notorious and remarkable need not be done How long shall be the vision concerning the daily sacrifice and the transgression of desolation to give both the Sanctuary and the Host to be trodden under foot And he said unto me Unto two thousand three hundred Days then shall the Sanctuary be cleansed From the time that the daily sacrifice shall be taken away and the abomination that maketh desolate be set up there shall be one thousand two hundred and ninety Days Blessed is he that waiteth and cometh to the one thousand three hundred five and thirty days But go thou thy way till the end be for thou shalt rest and stand in thy Lot at the end of the days I will give power unto my two witnesses and they shall prophecy one thousand two hundred and sixty days cloathed in sack-cloth The Woman fled into the Wilderness where she hath a place prepared her of God that they should feed her there one thousand two hundred and sixty days Agreeably whereto a Week consisting of seven days denotes seven years and a Month consisting of thirty days denotes thirty years in the same Prophetick Writings Thus in that most famous of all Prophecies concerning the death of the Messias Seventy Weeks are determin'd upon the people and upon thy holy city to finish the transgression and to make an end of sins and to make reconciliation for iniquity and to bring in everlasting rightcousness and to seal up the vision and prophecy and to anoint the most Holy Know therefore and understand that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks and sixty and two weeks the street shall be built again and the wall even in a straight of times And after the sixty and two weeks shall Messiah be cut off but not for himself The Holy City shall they tread undersoot forty and two months Power was given to the Beast to continue forty and two months All which expressions with others of the same nature are not accountable I mean there is no satisfactory reason can be given why a Day should so frequently denote a Year in the Sacred Writings on any other Hypothesis We usually indeed content our selves in these cases with the bare knowing the meaning of Scripture expressions as if they were chosen at a venture and so for instance finding a Day to represent a Year in the same Books we rest satisfi'd without enquiring why a Day rather than an Hour a Week or Month the two latter of which terms are yet us'd by these Authors were pitch'd upon to signifie the before-mention d space to us or why if the word Day must be made use of it must mean a determinate just Year rather than a Week a Month or a Thousand Years for which last it yet seems sometimes to be taken so frequently in the Sacred especially the Prophetick Writings But 't is very supposable that 't is our Ignorance or Unskilfulness in the Stile of Scripture and those things therein deliver'd not the Inaccuracy of the Writers themselves which occasions our so laxe and general Interpretations It will sure at least be allow'd me that wherever not only the Meaning of Phrases but the Original and Foundation of such their Meaning is naturally and easily assignable an account thereof is readily to be embrac'd And certainly the Primitive Years of the World being once suppos'd to have been Days also and call'd by that name in the History of the Creation this matter will be very easie the succeeding Stile of Scripture will appear only a continuation of the Primitive and fitted to hint to us a time wherein a Day and a Year were really the same And this without any diminution of the true designs
living as I have done While the Earth remaineth seed-time and harvest and cold and heat and Summer and winter and day and night shall not cease And this as to the time past is abundantly confirm'd by all the Ancient History and Geography compar'd with the Modern as is in several particulars well observ'd by Dr. Woodward against the groundless opinions of some others to the contrary CHAP. V. Phaenomena relating to the General Conflagration With Conjectures pertaining to the same and to the succeeding period till the Consummation of all things XC AS the World once perished by Water so it must by Fire at the Conclusion of its present State The heavens and the earth which are now by the word of God are kept in store reserved unto fire against the day of judgment and perdition of ungodly men 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 In the day of God the heavens being on fire shall be dissolved and the elements shall melt with fervent heat But this is so fully attested by the unanimous consent of Sacred and Prophane Authority that I shall omit other particular Quotations and only refer the Reader where he may have more ample satisfaction SCHOLIUM Having proceeded thus far upon more certain grounds and generally allow'd Testimonies as to the most of the foregoing Phaenomena I might here break off and leave the following Conjectures to the same state of Uncertainty they have hitherto been in But being willing to comply with the Title and take in all the great and general Changes from first to last from the primigenial Chaos to the Consummation of all things Being also loth to desert my Postulatum and omit the account of those things which were most exactly agreeable to the Obvious and Literal sense of Scripture and fully consonant to Reason and Philosophy Being lastly willing however to demonstrate that tho' these most remote and difficult Texts be taken according to the greatest strictness of the Letter yet do they contain nothing but what is possible credible and rationally accountable from the most undoubted Principles of Philosophy On all these accounts I shall venture to enumerate and afterward to account for the following Conjectures In which I do not pretend to be Dogmatical and Positive nay nor to declare any firm belief of the same but shall only propose them as Conjectures and leave them to the free and impartial consideration of the Reader XCI The same Causes which will set the World on Fire will also cause great and dreadful Tides in the Seas and in the Ocean with no less Agitations Concussions and Earthquakes in the Air and Earth The Powers of Heaven shall be shaken The Lord shall roar out of Sion and utter his voice from Jerusalem and the heavens and the earth shall shake The sea and the waves roaring Mens hearts failing them for fear and for looking after those things which are coming on the Earth for the powers of heaven shall be shaken XCII The mtmosphere of the Earth before the Conflagration begin will be oppress'd with Meteors Exhalations and Steams and these in so dreadful a manner in such prodigious quantities and with such wild confused Motions and Agitations That the Sun and Moon will have the most frightful and hideous countenances and their antient splendour will be intirely obscur'd The Stars will seem to fall from Heaven and all manner of Horrid Representations will terrifie the Inhabitants of the Earth I will shew wonders in the heavens and in the earth blood and fire and pillars of smoke The sun shall be turned into darkness and the moon into blood before the great and terrible day of the Lord come The sun shall be darkened and the Moon shall not give her light and the stars shall fall from heaven and the powers of heaven shall be shaken There shall be signs in the sun and in the moon and in the stars and upon the Earth distress of Nations with perplexity Mens hearts failing them for fear and for looking after those things which are coming on the earth XCIII The Deluge and Constagration are referr'd by ancient Tradition to great Conjunctions of the Heavenly Bodies as both depending on and happening at the same Thus Seneca expresly Berosus says he who was an Expositor of Belus affirms That these Revolutions depend on the Course of the Stars insomuch that he doubts not to assign the very times of a Conflagration and a Deluge That first mention'd when all the Stars which have now so different Courses shall be in Conjunction in Cancer All of them being so directly situate with respect to one another that the same right line will pass through them all together That last mention'd when the same company of Stars shall be in conjunction in the opposite sign Capricorn XCIV The space between the Deluge and the Conflagration or between the ancient state of the Earth and its Purgation by Fire Renovation and Restitution again is from ancient Tradition defin'd and terminated by a certain great and remarkable year or Annual Revolution of some of the Heavenly Bodies And is in probability what the Ancients so often refer'd to pretended particularly to determine and stil'd The Great or Platonick Year This year is exceeding famous in old Authors and not unreasonably apply'd to this matter by the Theorist Which it will better suit in this than it did in that Hypothesis XCV This general Conflagration is not to extend to the intire dissolution or destruction of the Earth but only to the Alteration Melioration and peculiar disposition thereof into a new state proper to receive those Saints and Martyrs for its Inhabitants who are at the first Resurrection to enter and to live and reign a thousand years upon it till the second Resurrection the general Judgment and the final consummation of all things The Heavens being on fire shall be dissolved and the elements shall melt with fervent heat Nevertheless we according to his promise look for new heavens and a new earth wherein dwelleth Righteousness Behold I create new heavens and a new earth and the former shall not be remembered nor come into mind Verily I say unto you That ye which followed me in the regeneration when the Son of Man shall sit upon the throne of his glory ye also shall sit on twelve thrones judging the twelve tribes of Israel And every one that hath forsaken houses or brethren or sisters or father or mother or wife or children or lands for my names sake shall receive an hundred fold now in this time houses and brethren and sisters and mothers and children and lands with his present persecutions and in the world to come eternal life Of old thou hast laid the foundations of the earth and the heavens are the work of
replenish'd with those first Pairs which by the Benediction they straightway receiv'd were enabled to become the original of all of the same Kinds which ever were to be the Inhabitants of those Regions afterwards Which time and procedure is no less agreeable to the State of the World in our Hypothesis than 't is to the express Affirmations of Moses who makes Fish and Fowl the sole Product of the fifth Day or Year of the Creation X. The Sixth Day 's Work was the Production of all the Terrestrial or Dry-land Animals and that in a different manner For the Brute Beasts were produc'd out of the Earth as the Fish and Fowl had been before out of the Waters but after that the Body of Adam was form'd of the Dust of the Ground who by the Breath of Life breath'd into him in a peculiar manner became a Living Soul Some time after which on the same day he was cast into a deep Sleep and Eve was form'd out of a Rib taken from his side Together with several other things of which a more particular account has been already given on another occasion X. The Earth being now grown more Solid Compact and Dry its Surface distinguish'd into Sea and Dry-land each of which were stor'd in some sort with Inhabitants and Vegetables the Air being fully clear and fit for Respiration and the other Dispositions of External Nature being equally subservient to this as well as it had been before to the last day's Productions 't was a proper Season for the Generation of the Dry-land Animals and the Introduction of the noblest of them Man which accordingly were the first Works on this sixth Day or Year of the Creation Any more particular account of which or of the following Works is not so directly the design of this Theory and so shall not be here farther insisted on We may only take notice of two things the one is the peculiar Manner the other the peculiar Time for the Creation of Man As to the former Tho' 't is granted that all the other Day 's Works mention'd by Moses were brought to pass in a natural way by proper and suitable Instruments and a mechanical Process as we have seen through the whole Series of the foregoing Creation yet 't is evident as has been already observ'd That an immediate and miraculous Power was exercis'd in the formation of the Body and Infusion of the Soul of Man as well as in some other particular Cases belonging to this Origin of Things In plain terms I take it to be evident That that same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our Blessed Mediator who was afterward very frequently conversant on Earth appear'd in a humane Form to the Patriarchs gave the Law in a visible Glory and with an audible Voice on Mount Sinai guided the Israelites personally in a Pillar of Fire and of a Cloud through the Wilderness inhabited between the Cherubins in the Holy of Holies and took the peculiar Stile Titles Attributes Adoration and incommunicable Name of the God of Israel and at last was Incarnate liv'd a true Man amongst us died for us and ascended into Heaven makes still Intercession for us with the Father and will come to Judge the World in Righteousness at the last Day That this very same Divine Person was actually and visibly in a humane Shape conversant on Earth and was truly and really employ'd in this Creation of the World and particularly in this peculiar Formation of Man so frequently ascribed to him in the Holy Scriptures It being both unfit and impossible for the Divine Nature it self or at least that of the Father to be so much and in such a manner concern'd with the Corporeal World and the sinful Race of Mankind as we find here and every where this Divine Person our Blessed Mediator to have been as the Texts quoted a little above compar'd together do I think fully prove Seeing therefore our Saviour Christ God-man was personally present and actually employ'd in this Primitive Creation of the World Seeing Man was to be a Creature intirely different from all the rest a Being compounded of a Spiritual and Immortal Soul and of a Material and Corruptible Body Seeing in both these he was to be made in the likeness of that Divine Person who created him and be constituted his Deputy and Vicegerent among the Creatures here below 't was but reasonable there should be as great a distinction in his Original as was to be in his Nature and Faculties his Office and Dignity his Capacities and Happiness from the other parts of the visible Creation and by consequence that peculiar Interposition of God himself in the Formation of the Body and Infusion of the Soul of our first Parents so particularly observable in the Mosaick History is both very agreeable to the Nature of things very suitable to the Wisdom of God and very reconcilable to the most Philosophick Accounts of this Origin of the World and withal a remarkable token of the Dignity of Human Nature of the distinction between his Soul and Body and of the great Condescension and Love of God towards us and so the most highly worthy of our consideration Neither is the other circumstance the peculiar Time of the Creation of Man to be pass'd over without a proper Reflection on it 'T were easy to shew That none of the preceding Days were in any degree so fit for nay most of them not capable of this Creation and Introduction of Man But upon this sixth Period when every thing which could be subservient to him and advance his felicity was compleated he who was to be the Lord of All and for whose sake the whole was fram'd was brought into the World When the Light had been penetrating into and clarifying this dark and thick Atmosphere for more than five compleat Years together when the Air was freed from its numberless Vapours and become pure clear and fit for his Respiration when the Waters as well superior as interior were so dispos'd as to minister to his necessities by Mists and Dews from the Heavens and by Springs and Rivers from the Earth when the Surface of the Earth was become dry and solid for his support and was cover'd over with Trees Shrubs Plants Herbs Grass and Flowers for his Sustenance and Delight when the glorious Firmament of Heaven and the beautiful System of the Sun Moon and Stars were visible and conspicuous to him the Objects of his Contemplation the Distinguishers of his Seasons by whose powerful Influences the Earth was invigorated and the World rendred a fruitful and useful a lightsome and pleasant Habitation to him when lastly all sorts of Animals in the Seas in the Air or on the Earth were so dispos'd as to attend benefit and please him one way or other when I say all these things were by the Care Beneficence and Providence of God prepar'd for the entertainment of this principal Guest then