years For in one place it saith in these lasâ— days and in another Upon whom the ends of the World are come and in a third Wheâ— the fulness of time was come Now it iâ— evident that these things were spoken in thâ— sixth Millenary Irenoeus adv haeres lib. 5. cap. ult Whâ— gathers so much from tâ—â— Similitude of thâ— six days Creation after which six days waâ— the Sabbath that is the day of Rest Hâ—autem saith he est praeteritorum narrâ—tio futurorum prophetia Dies enim â—nus mille annos significabat sicut Scriptura testantur Mille anni ante Dominum sicâ— Dies unus ergo sicut consummatus fuit mundus in sui creatione intra sex dierum spatium postea quies sic in sui fine consummabitur intra spatium sex millium annorum deinde vera perpetua quies subsequeturâ— This is both a Narration or History of what is past and a Prophesie of things to come For one day signified a thousand years as the Scriptures testifie A thousand years in the sight of God are but as one day Therefore as the World at the first Creation was consummated in the space of six days and afterwards followed the Sabbath or Rest so in the end its duration shall be conâ—ummated within the space of six thousand â—ears and then shall follow the true and â—erpetual Rest To these I might add Lactantius in his Seâ—enth Book of Institut Cap. 14. who useth he same Argumentation with Irenoeus Ergo uoniam sex diebus cuncta Dei opera perfecta â—unt per secula sex id est sex annorum milâ—ia manere in hoc statu mundum necesse est Dies enim magnus Dei mille annorum circulo erminatur sicut indicat Propheta qui dicit Ante oculos tuos Domine mille anni tanuam dies unus c. S. Augustine l. 20. De Civitate Dei S. Hieronymus Comment in Mich. cap. 4. Most clear and full to this purâ—ose is Eustath in his Comment in Hexaëâ—eron 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. We reckon saith he that the Creation shall â—ontinue till the end of the sixth Chiliad beâ—ause God also consummated the Vniverse in six days and I suppose that the Deity â—oth account days of a thousand years long For that it is said A thousand years are in â—he sight of the Lord as one day Howbeit â—he most of them did not propose this Opinion as an undoubted Truth but only as a Modest Conjecture And S. Austine is very angry with them who would peremptorily conclude from so slight an Argumentation This Conceit is already confuted anâ— the World hath long outlasted this terâ— according to their Computation who followed the Septuagint or Greek account and recâ—ned that Phaleg lived about the three thoâ—sandth year of the World and had his Naâ— from his living in the division of Time theâ— being to come after him three thousaâ—â— years that is just so many as were past bâ—fore him As concerning the future Condition of tâ— World after the Conflagration I find it tâ— general and received Opinion of the Ancieâ— Christians that this World shall not be aâ—nihilated or destroyed but only reneweâ— and purified So Eusebius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The World shall not be wholly â—stroyed but renewed Divers passages I migâ— produce out of him to the same purpose Cyril of Jerusalem Catech. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He folds up the Heaven not that he might destroy them but thâ— he might rear them up again more beautâ—ful Again Cyril upon this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. So that this Renovation iâ— respect of the Creation shall be such a kinâ— of thing as the Resurrection in reference tâ— Mans Body Oecumenius upon this place He saith new Heavens and a new Earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet not different in matter And again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They shall not be destroyed or annihilated but only renewed and purified And upon Revel 21.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This he saith not denoting the Non-existence of the Creation but the Renewing In this manner he expounds Psalm 102.5 6. and proceeding saith We may here take notice that the Apostle doth not use the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if the Heaven and Earth were annihilated and brought to nothing but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they passed away or removed or changed State Saint Hierome upon the Psalms Psalm 102. saith Ex quo ostenditur perditionem coelorum non interitum sonare sed mutationem in melius From which words as a Vesture shalt thou change them may be shewn and made out that the Dissolution of the Heavens doth not signifie their utter destruction or annihilation but only their change into a better State I might add abundance more Testimonies but these I think may suffice CHAP. IV. The Opinions of the Ancient Heathen Philosophers and other Writers concerning the Dissolution 3. IT follows now than I give you an account what the Ancient Philosopher and Sages among the Heathen thought anâ— delivered concerning this Point Two oâ— the four principal Sects of Philosophers helâ— a future Dissolution of the World viz. Thâ— Epicureans and Stoicks As for the Epicureans they held that aâ— the World was at first composed by thâ— fortuitous concourse of Atomes so it should at last fall in pieces again by their fortuitouâ— Separation as Lucretius hath it lib. 5. Principio maria ac terras coelúmque tuere Horum naturam triplicem tria corpora Memmi Tres species tam dissimiles tria talia texta Vna dies dabit exitio multósque per annos Sustentata ruet moles machina mundi But now to prove all this first cast an Eye And look on all below on all on high The solid Earth the Seas and arched Sky One fatal Hour must ruine all This glorious Frame that stood so long must fall This Opinion of theirs is consonant enough to their wild Principles save only in that point of its suddenness Vna dies dabit exitio c. one day shall destroy or make an end of it The Stoicks were also of Opinion that the World must be dissolved as we may learn from the Seventh Book of Laertius in the Life of Zeno. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. They hold that the World is corruptible for these Reasons 1. Because it was generated and had a beginning 2. Because That is corruptible in the whole whose parts are corruptible But the parts of the World are corruptible being daily transmuted one into another 3. That which is capable of Mutation from better to worse is corruptible But such is the World sometimes being afflicted with long Heats and Droughts â—ometimes with continued Showers and Inâ—ndations To those we may add 4. according to some of their Opinions Because the Sun and Stars being fed with Vapours exhaled from the Earth all the moisture will at length be drawn out and the World â—ly on fire They were afraid nè
in the sun and in the moon and in the stars the sea and the waves roaring he adds as a Consequent thereof Vers 26. Mens hearts failing them for fear and for looking after those things that are coming on the earth And indeed how could any Man possibly be buried in so profound a Lethargy of Senselessness and Security as by such stupendious Prodigies not to be rowsed and awakened to an expectation of some dismal and tremendous Event How could he sing a Requiem to his Soul and say Peace and Safety when the World so manifestly threatens Ruin about his Ears For the reconciling of these Expressions to this sudden coming of our Saviour to Judgment it were most convenient to accept them in the Figurative and Metaphorical Sense For if we understand them of the Ruins and Devastations of Cities and Countries the Changes of Governments the Subversions of Kingdoms and Commonwealths the Falls and Deposings of Princes Nobles and Great Men these happening more or less in every Age tho the serious and inquisitive Christian who searches and understands the Scriptures may discern them to be the Signs of the World's Catastrophe yet the careless and inconsiderate the vicious and voluptuous are not like to be at all startled or moved at them but may notwithstanding looking upon them as ordinary and insignificant Accidents Dormire in utramque aurem sleep securely till the last Trump awaken them Or it may be answered that these Prophecies do belong to the Destruction of Jerusalem only and so we are not concerned to answer this Objection CHAP. IX The fifth Question answered At what Period of Time shall the World be dissolved 5. THE Fifth Question is At what Period of Time shall the World be dissolved I answer This is absolutely uncertain and indeterminable For since this Dissolution shall be effected by the extraordinary Interposition of Providence it cannot be to any man known unless extraordinarily revealed And our Saviour tells us that of that Day and Hour knows no man no not the Angels of Heaven c. Matth. 24.36 And again Acts 1.17 It is not for us to know the times and the seasons which the Father hath placed in his own power And this Dr. Hakewyll brings as an Argument that the World decays not neither tends to corruption because if it did the time of its actual Dissolution might be collected and foretold which saith he the Scripure denies We may invert this Argumentation and infer Because the World doth not decay therefore the time of its Dissolution cannot be known But yet notwithstanding this many have ventured to fore-tell the time of the end of the World of whom some are already confuted the term prefixt being past and the World still standing Lactantius in his time said Institut lib. 7. c. 15. Omnis expectatio non amplius quà m ducentorum videtur annorum The longest expectation extends not further than two hundred years The continuance of the World more than a thousand years since convinces him of a gross Mistake Paulus Grebnerus a high Pretender to a Spirit of Prophesie sets it in the year 1613. induced thereto by a fond conceit of the Numeral Letters in the Latin Word Judicium Other Enthusiastical persons of our own Countrey have placed it in the years 1646. and 1656. The event shews how ungroundedly and erroneously Others there are whose term is not yet expired and so they remain still to be confuted As those who conceit that the end of the World shall be when the Pole-Star shall come to touch the Pole of the Equator which say they ever since the time of Hipparchus hath approached nearer and nearer to it That it doth so I am not satisfied but if it doth it is merely accidental and hath no connexion with the end of the World But the most famous Opinion and which hath found most Patrons and Followers even amongst the Learned and Pious is that of the Worlds duration for six thousand years For the strengthening of which Conceit they tell us that as the World was created in six days and then followed the Sabbath so shall it remain six thousand years and then shall succeed the Eternal Sabbath Heb. 4.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. There remains therefore a rest or Sabbath to the people of God Here we see that the Apostle institutes a comparison between the heavenly rest and the Sabbath Therefore as God rested upon the seventh day so shall all the World of the Godly rest after the six thousandth year For he that hath entred into his rest ceaseth from all his works as God did from his Of this Opinion were many of the Ancient Fathers as I shewed before grounding themselves upon this Analogy between the six days of the Creation and the Sabbath and the six thousand years of the Worlds duration and the eternal rest For saith Irenaeus lib. 5. cap. ult Hoc autem that is the History of the six days Creation and succeeding Sabbath est praeteritorum narratio futurorum prophetia Dies enim unus mille annos significat sicut Scriptura testatur 2 Pet. 3.8 Psal 90.4 the Scriptures reckoning days of one thousand years long as in verse 8. of this Chapter and in Psal 90.4 This is likewise a received Tradition of the Jewish Rabbins registred in the Talmud in the Treatise Sanhedrim delivered as they pretend by the Prophet Elias the Tishbite to the Son of the Woman of Sarepta whom he raised from the dead and by him handed down to Posterity I rather think with Reuterus that the Author of it was some Rabbi of that name The Tradition is Sex millia annorum erit mundus uno millenaria vastatio i. e. Sabbathum Dei Duo millia inane Duo millia Lex Duo millia dies Messiae Two thousand years vacuity Two thousand years of the Law Two thousand years the days of the Messiah But they shoot far wide For according to the least account there passed a far greater number of years before the Law was given 2513. saith Reuterus and on the contrary less time from the Law to the Exhibition of the Messiah All these Proofs laid together do scarce suffice to make up a probability Neither do those Rabbinical Collections from the six Letters in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first word of Genesis or from the six Alephs in the first Verse of that Book each signifying a thousand years or from the six first Patriarchs in the order of the Genealogy to Enoch who was caught up to Heaven and found no more add much weight to this Opinion S. Austin very modestly concludes after a discussion of this Point concerning the time of the Worlds duration Ego tempora dinumerare non audeo nec aliquem prophetam de hac re numerum annorum existimo praefinivisse Nos ergo quod scire nos Dominus noluit libentèr nesciamus But though none but presumptuous persons have undertaken peremptorily to determine that time yet was it
JOHN RAY F.R.S. Printed for J. Hinton at the King's Arms in Paternoster Row Miscellaneous Discourses Concerning the DISSOLUTION AND CHANGES OF THE WORLD WHEREIN The Primitive Chaos and Creation the General Deluge Fountains Formed Stones Sea-Shells found in the Earth Subterraneous Trees Mountains Earthquakes Vulcanoes the Universal Conflagration and Future State are largely Discussed and Examined By JOHN RAY Fellow of the ROYAL SOCIETY LONDON Printed for Samuel Smith at the Prince's Arms in St. Paul's Church Yard 1692. TO THE Most Reverend FATHER in GOD JOHN Lord Arch-Bishop of Canterbury Primate of all England and Metropolitan My Lord IT was no Interest or Expectation of mine that induced me to dedicate this Discourse to your Grace I am not so well conceited of my own performances as to think it merits to be inscribed to so great a Name much less that I should oblige your Lordship or indeed a far meaner person by such inscription My principal motive was that it would give me opportunity of congratulating with the sober part of this Nation your advancement to the Archiepiscopal Dignity and of acknowledging His Majesty's Wisdom in making choice of so fit a Person to fill that Chair endued with all Qualifications requisite for so high a Calling so able and skilful a Pilot to govern the Church and so prudent and faithful a Counsellor to serve himself But I will not enlarge in your just praises lest I should incur the unjust Censure or Suspicion of Flattery Give me leave only to add what I may without injury of Truth and I think also without violation of Modesty that your Grace's Election hath the concurrent Approbation and Applause of all good men that know you or have had a true Character of you which may serve to strengthen your Hands in the Management and Administration of so difficult a Province though you need no such Support as being sufficiently involved and armed by your Vertues and protected by the Almighty Power and Providence Those that are Good and Wise are pleased and satisfied when great Men are preferred to great Places and think it pity that Persons of large and publick Spirits should be confined to narrow Spheres of Action and want field to exercise and employ those rich Talents and Abilities wherewith they are endowed in doing all the Good they are thereby qualified and inclined to do My Lord I am sensible that the Present I make you is neither for Bulk nor Worth suitable to your Person and Greatness yet I hope you will favourably accept it being the best I have to offer and my boldness may pretend some excuse from ancient acquaintance and from my forwardness to embrace this opportunity of professing my name among those that honour you and of publishing my self My Lord Your Graces most devoted Servant and humble Orator John Ray. THE PREFACE VVERE it not customary and expected by the Reader this Discourse would need no Preface All that I shall premise shall be something by way of Apology or Excuse First For the two long Digressions I have made the one concerning the general Deluge in the days of Noah the other concerning the Primitive Chaos and Creation of the World My first Plea is their Affinity and near Relation to my Subject The future Dissolution of the World by fire inviting me to say something of the former Destruction of it by Water And the destruction being opposite to the formation I had as good a Pretence to discourse likewise concerning that My second excuse is their agreement with my Subject in being alike matters of Ancient Tradition Five matters of Ancient Tradition I have taken notice of and four of them by reason of their now-mentioned Relation one to another I have had a fair and inviting occasion to treat of in this Work They are 1. That the World was formed out of a Chaos by the Divine Wisdom and Power 2. That there was once an universal Flood of Waters in which all Mankind perished excepting some few that were saved in an Ark or Ship 3. That the World shall one day be dissolved by Fire 4. That there is a Heaven and an Hell a Tartarus and an Elysium and both eternal the one to reward good men and the other to punish wicked 5. Of which I have no occasion to treat That Bloody Sacrifices are to be offered for the Expiation of Sin It may be doubted whether these Traditions among the Heathen had their Original from some passages in Scripture as that of the Chaos from the second Verse of the first Chapter of Genesis And the Earth was Tohu vabohu which we render without form and void and that of the Deluge from the History of it in the seventh Chapter of the same and the future conflagration from several passages in the Prophets c. or were antecedent to the Scripture I rather think the latter because we find them among some Nations which it's likely never had understanding of the Scriptures nor indeed ever heard of them Secondly For Writing so much for which perchance some may censure me I am not ignorant that men as they are mutable so they love change and affect variety of Authors as well as Books Satiety even of the best things is apt to creep upon us He that writes much let him write never so well shall experience that his last Books though nothing inferiour to his first will not find equal acceptance But for mine own part though in general I may be thought to have written too much yet is it but little that I have written relating to Divinity Thirdly For being too hasty in huddling up and tumbling out Books Herein I confess I cannot acquit my self wholly from blame I know well that the longer a Book lies by me the perfecter it becomes Something occurs every day in reading or thinking either to add or to correct and alter for the better but should I defer the Edition till the Work were absolutely perfect I might wait all my life-time and leave it to be published by my Executors But I see that Posthumous Pieces generally prove inferiour to those put out by the Authors in their lives And perchance did the Reader know my Reasons for this speed which I think it not fit now to lay open he would judge them sufficient to excuse me However hasty and precipitate I am in writing my Books are but small so that if they be worthless the Purchase is not great nor the Expence of Time wasted in the perusal of them very considerable Yet is not the worth of a Book always answerable to its Bulk But on the contrary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is usually esteemed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One â—hing still remains to advertise the Reader of that is that upon second thoughts I do revoke what I have delivered as my Opinion or Suspicion concerning the Continuance of the Rain at the Time of the Deluge for one hundred and fifty dayes because it is
said the Waters prevailed so long upon the Earth that is as I understand it increased I now grant that it lasted but forty natural days because those words of God to Noah predicting the Continuance of the Rain Gen. 7.4 For yet seven days and I will cause it to rain upon the earth forty days and forty nights c. seem to limit it to that term So that we must seek some other reason for the prevailing of the Water for one hundred and fifty days which probably might be the Continuance of the Emotion of the Center of the Earth for so long time THE CONTENTS THE Introduction concerning Prophecy Chap. 1. The Division of the Words 2 Peter 3.11 and Doctrine contained in them viz. I. Testimonies concerning the future Dissolution of the World 1. Of the Holy Scriptures 2. Of ancient Christian Writers 3. Of Heathen Philosophers and Sages II. Seven Quotations concerning the Dissolution proposed pag. 1.2 3 Chap. 2. The Testimonies of Scripture concerning the Dissolution Dr. Hammond's Expositions referring the most of them to the Destruction of the City and Temple of Jerusalem and the Period of the Jewish State and Polity considered and pleaded for p. 5 6 c. to 22 Chap. 3. Some Testimonies of the Ancient Fathers and Doctors of the Church concerning the Dissolution of the World p. 22 23 c. to 28. Chap. 4. The Testimonies of some Heathen Philosophers and other Writers concerning the Dissolution the Epicureans p. 28. The Stoicks who held certain Periods of Deluges and Conflagrations p. 29 to 34. That this Opinion of a future Conflagration was of far greater Antiquity than that Sect proved p. 34 35.36 The Antiquity and Vniversality of it argue it to have been derived from Noah and his Sons p. 37 38 Chap. 5. The first Question concerning the World's Dissolution Whether there be any thing in nature that may probably cause or argue a future Dissolution Three possible means propounded and discussed p. 39 Sect. 1. The first is the possibility of the Waters again naturally overflowing and covering the Earth p. 39.44 45 c. to 51 The old Argument for the World's Dissolution viz. it s daily Consenescency and Decay rejected p. 40 41 From the continual straitening of the Sea and lowring the Mountains and high Grounds by Floods washing away and carrying down Earth and from the Seas encroaching upon the Shores such an Overflowing shewn to be possible p. 44 45 c. to p. 50. An Objection against the Diminution and Depression of the Land answered p. 51 52 c. A Digression concerning the general Deluge in the Days of Noah p. 56 57 c. Testimonies of Heathen Writers and ancient Coins verifying the Scripture-History of the Deluge p. 56 57 c. to 63. That the Ancient Poets and Mythologists by Deucalion understood Noah and by Deucalion's Flood the general Deluge p. 60 61. That there have been other particular Deluges p. 63 The Opinion of those who held that the Deluge was caused by a miraculous Transmutation of the Element of Air into Water p. 64 65. That the Means assigned by the Scripture viz. A continual Rain of forty natural Days and the emptying the Subterraneous Abyss may suffice so that we need not have recourse to such an assistance p. 66. That all the Vapours suspended in the Air might contribute much towards the Flood proved p 67 68. Concerning the raising up the Waters out of the great Deep p. 69 70. An Occasional Discourse concerning the Original of Fountains p. 70 71 c. The Subterraneous Circulation and perpetual motion of the Water to the Author improbable p. 71. That the Preponderancy of the Earth and the Water lying upon an heap in the opposite Hemisphere cannot be the Cause of the Waters Ascent in Springs proved p 72 73. That Rains may suffice to feed the Springs and do feed the ordinary ones proved p. 74 75. That the Rain-Water sinks down and makes its way into the Earth more than ten or twenty or forty or an hundred foot proved by many Arguments and Experiments p. 76 77 c. to p. 82. Mr. Halley's Opinion that Springs and Rivers owe their Original to Vapours condensed on the sides of the Mountains propounded and approved as to hot and fervid Regions but disallowed as to the more temperate and cold ones yet the Vapours there not wholly excluded p. 82 83 c. to 91. Observations communicated by Dr. Robinson concerning the Original of Fountains dropping Trees c. p. 92 93. The Question further discussed and proved that Vapours are a partial Cause of Springs even in temperate and cold Regions Addit 251 252 Inferences upon the Supposition of the Rivers pouring into the Sea half an Ocean of Waters daily p. 95 96. The most probable Causes of the Deluge viz. The Emotion of the Center of the Earth or an extraordinary Depression of the Superficies of the Sea p. 99 100. The Effects of the Deluge 1. As. to the Superficial Parts of the Earth p. 102 103. 2. Particularly as to the bringing in of formed Stones or the Shells and Bones of some Sea-fishes dispersed all over the face of the Earth p. 104 c. A Discourse concerning the Nature and Original of those Bodies whether they were originally the real Shells and Bones of Fishes or Stones cast in such Molds or whether they be primitive Productions of Nature in imitation only of such Shells and Bones not owing their Figure to them The Arguments on both sides proposed and weighed p. 106 107 c. to 132 Sect. 2. The second possible Cause of the World's Destruction in a natural way the Extinction of the Sun p 133 Sect. 3. The third possible Cause of the World's Destruction the Eruption of the Central Fire p. 135. That the being of such a Fire is no way oppugnant either to Scripture or Reason p. 137 138 c. Sect. 4. The fourth possible Cause of the World's Destruction the Earths Dryness and Inflammability in the Torrid Zone and the Eruption of the Vulcano's p. 141. That the Inclination of the Ecliptick to the Equator doth not diminish p. 142. That tho there were such a drying and parching of the Earth in the Torrid Zone it would not probably infer a Conflagration p. 142 143 144. That there hath not yet been nor in the ordinary Course of Nature can be any such drying or parching of the Earth under the Torrid Zone p. 44 45 46. The possibility of the Desiccation of the Sea by natural Means denied p. 146 147. The Fixedness and Intransmutability of Principles secures the Vniverse from Dissolution Destruction of any present Species and Production of any new p. 148 149 A Second Digression concerning the Primitive Chaos and Creation of the World p. 150 What the Ancients understood by it ibid. 151. That probably God did at first create a certain number of Principles or simple Bodies naturally intransmutable and mingle them variously in the Earth and
Water and likewise the seminal Principles of Animate Bodies too giving the Water and Earth power to hatch or bring them forth p. 152 170. By what Means the Waters were gathered together into one place and the dry Land made to appear p. 153. That subterraneous Fires and Flatus's might be sufficient for such an effect proved from the Effects of Gunpowder and the raising up of new Mountains p. 153 154 155 c. A Discourse concerning the Equality of Sea and Land both as to the extent of each and the height of one to the depth of the other taken from the Shores p. 160 161 c. A Discourse concerning the Vse of the Mountains p. 165 166 to p. 170 Chap. 6. An Answer to the Second Question Whether shall this Dissolution be effected by natural or by extraordinary Means and what they shall be p. 171 c. Chap. 7. The Third Question answered whether shall the Dissolution be gradual and successive or momentaneous and sudden p. 174 175 Chap. 8. The Fourth Question resolved Whether shall there be any Signs or Forerunners of the Dissolution of the World p. 177 178 179 Chap. 9. The Fifth Question At what period of time shall the World be Dissolved and particularly whether at the end of six thousand years p. 181 182 c. Chap. 10. How far shall this Dissolution or Conflagration extend Whether to the Ethereal Heavens and all the Host of them Sun Moon and Stars or to the Aereal only p. 187 188 c. Chap. 11. Containing an Answer to the Seventh Question Whether shall the whole World be consumed and annihilated or only refined and purified p. 191 192. The Restitution of the World proved by the Testimonies of Scripture and Antiquity and also by Reason p. 192 193 194 c The Arguments for the Abolition and Annihilation answered p. 198 199 200 Chap. 12. The Inference the Apostle makes from the precedent Doctrine Of Rewards punishment and future State From p. 203 to the End Several Additions and Amendments From p. 242 to p 259 Several Books Written by Mr. John Ray Fellow of the Royal Society and Sold by Samuel Smith at the Prince's Arms in S. Paul's Church-Yard CAtalogus Plantarum circa Cantabrigiam nascentium Octavo Cantab. 1660. Catalogus Plantarum Angliae Insularum adjacentium Oct. Lond. 1670 1677. A Collection of English and other Proverbs Cambridge Octavo 1672. and 1678. Observations made in a Journey through most parts of Europe Octavo 1673. Catalogus Stirpium in exteris Regionibus à nobis Observatarum Londini Octavo 1673. Dictionariolum Trilingue secundum locos communes Londini Octavo 1672 1689. A Collection of unusual English Words with an Account of preparing our English Minerals Lond. Duod 1674. and 1691. Francisci Willoughbeii Ornithologia cum Figuris Recognovit digessit supplevit Joannes Raius Londini Fol. 1676. The same Ornithology much Enlarged in English London 1678. Methodus Plantarum nova cum Tabulis Londini Octavo 1682. Francisci Willughbeii Historia Piscium cum Figuris Recognovit digessit supplevit J. Raius Oxoniae Fol. 1686. Historia Plantarum Generalis Vol. 2. Londini Fol. 1686 1688. Fasciculus Stirpium Britannicarum Londini Octavo 1688. Synopsis Methodica Plantarum Britannicarum cum Virium Epitome Londini Octavo 1690. The Wisdom of God manifested in the Works of the Creation London Oct. 1691. The same much augmented 1692. Miscellaneous Discourses concerning the Dissolution and Changes of the World c. London Octavo 1692. ERRATA PAge 19. lin 1. for turned read tumid lin 30. insert a. p. 20. l. 3. After that insert they p. 21. l. 3. r. Prophecy p. 22. l. 8. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 24. l. 17 r. testatur p. â—6 l. 18. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 27. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 27. l. 7. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 45. l. 13. r. Silt. p. 46. l. 21. r. Camarg p. 61. l. 7. r. He. p. 81. l. 3. After the insert year p. 62. l. 15. After of insert that p. 79. l. 28. deâ—e out of p. 88. l. 12. After Alps insert For passing over a Mountain on the very Ridge of them p. 98. l. 21. For not r. at p. 123. l. 18. dele in p. 129. l. 16. r. lenticular p. 185 l. 19. After be insert but. p. 197. 16. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 OF THE DISSOLUTION OF THE WORLD THE INTRODUCTION THERE is implanted in the Nature of Man a great desire and curiosity of fore knowing future Events what shall befal themselves their Relations or Dependents in time to come the Fates of Kingdoms and Common-wealths especially the Periodical Mutations and final catastrophe of the World Hence in ancient times Divination was made a Science or Mystery and many Nations had their Colleges or Societies of Wisemen Magicians Astrologers and Sooth-sayers as for example the Egyptians Babylonians and Romans Hence the vulgar are very prone to consult Diviners and Fortune-tellers To gratifie in some measure this Curiosity and that his people might not in any privilege be inferiour to the Nations about them it pleased God besides the standing Oracle of Vrim not only upon special occasions to raise up among the Jews extraordinary Prophets by immediate Mission but also to settle a constant Order and Succession of them for the maintenance and upholding whereof there were Colleges and Seminaries instituted for the educating and fitting young men for the Prophetick Function These were the Sons of the Prophets of whom we find so frequent mention in Scripture Moreover it pleased God so far to condescend to the weakness of the Jews that in the infancy of their State he permitted them to consult his Prophets concerning ordinary accidents of life and affairs of small moment As we see Saul did Samuel about the loss of his Fathers Asses which it 's not likely he would have done had it not been usual and customary so to do In the latter times of that State we read of no consulting of Prophets upon such occasions At last also by their own confession the Spirit of Prophecy was quite taken away and nothing left them but a Vocal Oracle which they called Bath col i. e. the Daughter of a Voice or the Daughter of Thunder a Voice out of a Voice This Dr. Lightfoot thinks to have been a meer Fancy or Imposture In the primitive Churches of Christians planted by the Apostles there was also an Order of Prophets 1 Cor. 12.28 God hath set some in the Church first Apostles secondarily Prophets c. This Spirit of Prophecy was an extraordinary and temporary Gift as were the Gifts of Healing and Speaking with Tongues continuing not long after the death of the Apostles and Consignation of the Canon of Scripture So that now we have no means left us of coming to the knowledge of future Events but the Prophecies contained in the Writings of the Holy Pen-men of Scripture which we must search diligently consider attentively and
and in that where and when the Air is more charged with them as in cold Countries and cold Weather the Fire rages most That likewise it cannot be continued without an unctuous Pabulum or Fewel I appeal to the experience of all Men. Now then in the rarified Air in the Torrid Zone the nitrous Particles being proportionably scattered and thin set the Fire that might be kindled there would burn but very languidly and remissly as we said just now and so the Eruptions of Vulcano's if any such happened would not be like to do half the Execution there that they would do in cold Countries And yet I never read of any spreading Conflagration caused by the Eruptions of any Vulcano's either in hot Countries or in cold They usually cast out abundance of thick Smoak like Clouds darkening the Air and likewise Ashes and Stones sometimes of a vast Bigness and some of them as Vesuvius Floods of Water others as Aetna Rivers of melted Materials running down many Miles as for the Flames that issue out of their Mouths at such times they are but transient and mounting upwards seldom set any thing on Fire But not to insist upon this I do affirm that there hath not as yet been nor for the future can be any such drying or parching of the Earth under the Torrid Zone as some may imagine That there hath not yet been I appeal to Experience the Countries lying under the Course of the Sun being at this day as fertile as ever they were and wanting no more Moisture now than of old they did having as constant and plentiful Rains in their Seasons as they then had That they shall for the future suffer any more Drought than they have heretofore done there is no reason to believe or imagine the Face of the Earth being not altered nor naturally alterable as to the main more at present than it was heretofore I shall now add the Reason why I think there can be no such Exsiccation of the Earth in those parts It 's true indeed were there nothing to hinder them the Vapours exhaled by the Sun-beams in those hot Regions would be cast off to the North and to the South a great way and not fall down in Rain there but toward the Poles But the long and continued Ridges or Chains of exceeding high Mountains are so disposed by the great and wise Creator of the World as at least in our Continent to run East and West as Gassendus in the life of Peireskius well observes such are Atlas Taurus and the Alps to name no more They are I say thus disposed as if it were on purpose to obviate and stop the Evagation of the Vapours Northward and reflect them back again so that they must needs be condensed and fall upon the Countries out of which they were elevated And on the South Side being near the Sea it is likely that the Wind blowing for the most part from thence hinders their excursion that way This I speak by presumption because in our Countrey for at least three quarters of the year the Wind blows from the great Atlantick Ocean which was taken notice of by Julius Caesar in the fifth of his Commentaries De Bello Gallico Corus veâ—tus qui magnam partem omnis temporis in his locis flare consuevit As for any Desiccation of the Sea I hold that by mere natural Causes to be impossible unless we could suppose a Transmutation of Principles or simple Bodies which for Reasons alledged in a former Discourse I cannot allow I was then and am still of opinion that God Almighty did at first create a certain and determinate number of Principles or variously figured Corpuscles intransmutable by the force of any natural Agent even Fire it self which can only separate the parts of heterogeneous Bodies yet not an equal number of each kind of these Principles but of some abundantly more as of Water Earth Air Ether and of others fewer as of Oil Salt Metals Minerals c. Now that there may be some Bodies indivisible by Fire is I think demonstrable For how doth or can Fire be conceived to divide one can hardly imagine any other way than by its small parts by reason of their violent Agitation insinuating themselves into compound Bodies and separating their parts which allowing yet still there is a term of Magnitude below which it cannot divide viz. it cannot divide a Body into smaller parts than those whereof it self is compounded For taking suppose one least Part of Fire 't is clear that it cannot insinuate it self into a Body as little or less than it self and what is true of one is true of all I say we can imagine no other way than this unless perchance by a violent Stroke or Shock the parts of the Body to be divided may be put into so impetuous a motion as to fall in sunder of themselves into lesser Particles than those of the impellent Body are which I will not suppose at present Now it is possible that the Principles of some other simple Bodies may be as small as the Particles of Fire But however that be it is enough if the Principles of simple Bodies be by reason of their perfect Solidity naturally indivisible Such a simple Body I suppose Water separated from all Heterogeneous Mixtures to be and consequently the same quantity thereof that was at first created doth still remain and will continue always in despight of all natural Agents unless it pleases the Omnipotent Creator to dissolve it And therefore there can be no Desiccation of the Seas unless by turning all its Water into Vapour and suspending it in the Air which to do what an immense and long-continuing Fire would be requisite to the maintenance whereof all the inflammable Materials near the Superficies of the Earth would not afford Fewel enough The Sun we see is so far from doing it that it hath not made one step towards it these four thousand years there being in all likelyhood as great a quantity of Water in the Ocean now as was immediately after the Flood and consequently there would probably remain as much in it should the World last four thousand years longer This Fixedness and Intransmutability of Principles secures the Universe from Dissolution by the prevailing of one Element over another and turning it into its own Nature which otherwise it would be in continual danger of It secures likewise the perpetuity of all the Species in the World many of which if their Principles were transmutable might by such a change be quite lost And lastly bars the Production or Creation of any new Species as in the forementioned Treatise I have shewn The Mention of these Principles or Primitive Simple Bodies gives me a fair opportunity of making a second Digression to Discourse a little concerning the Primaeve Chaos and Creation of the World A Digression concerning the Primitive Chaos and Creation of the World WHich yet I should not have done had I not been
the Creator's Almighty Power and are too partial to themselves to think the whole World was created for no other end but to be serviceable to Mankind but of this I have said somewhat in a former Discourse and therefore shall not at present enlarge upon it But let us hear what they have to say for the Abolition Their first and most weighty Argument is taken from the End of the World's Creation which was partly and chiefly the Glory of the Creator and partly the use of Man the Lord Deputy as it were or Viceroy thereof Now for the Glory of the Creator it being by the admirable Frame of the World manifested unto Man Man being removed out of the World and no Creature being capable of such a Manifestation besides him we cannot imagine to what purpose the Frame it self should be left and restored to a more perfect Estate The other End being for Man's Vse either to supply his Necessity in matter of Diet of Physick of Building of Apparrel or for his Instruction Direction Recreation Comfort and Delight or lastly that therein as in a Looking-Glass he might contemplate the Wisdom the Goodness and Power of God when he shall attain that Blessed Estate as he shall have no further use of any of these enjoying perfect Happiness and seeing God as he is face to face the second or subordinate End of the World 's Being must needs be likewise frustrate And what other End can be given or conceived for the remaining or restoring thereof c. To this I answer there may be an end of the restoring of the VVorld tho we are not able to find out or determine what VVe are too short sighted to penetrate the Ends of God There may be a new Race of rational Animals brought forth to act their parts upon this Stage which may give the Creator as much Glory as Man ever did or could And yet if there should be no Material â—nd visible rational Creature made to inhabit the Earth there are spiritual and intelâ—ectual Beings which may be as busie and â—s much delighted in searching out and conâ—emplating the VVorks of God in this new Earth and rendring him the Praise of his VVisdom and Power as Man could be These things we may conjecture but we must â—eave it to the only wise God to determine what use shall be made of it It seems to me â—o be too great presumption and over-valuing our selves to think that all this VVorld was â—o made for us as to have no other end of its Creation or that God could not be glorified â—ut by us This first and principal Argument being answered the second admits of an easie Solution They enquire whether the Vegetables and Creatures endued with Sense shall all be restored or some only namely such as shall be found in being at the Day of Judgment If all where shall we find Stowage for them Surely we may in this case properly apply that which the Evangelist in another useth figuratively if they should all be restored even the VVorld it self could not contain the things which should be restored If some only then would I gladly know why those some should be vouchsafed this great Honour and not all or how those Creatures without a Miracle shall be restrain'd from propagating and multiplying and that infinitely in their kinds by a perpetual Generation Or lastly How the several Individuals of these kinds shall contrary to their primitive natures live and dure Immortality To all this I answer That not only all Animals but all Vegetables too yea and their Seeds also will doubtless be mortified and destroyed by the violence of the Conflagration but that the same should be restored and endued with eternal life I know no reason we have to believe but rather that there shall be new ones produced either of the same with the former or of different kinds at the will and by the power of the Almighty Creator and for those Ends and Uses for which he shall design them This Question being answered in this manner all that follows concerning the Earth remaining without any Furniture or Inhabitants c. falls to the Ground So I have dispatch'd these seven Questions concerning the Dissolution of the World there remains now only the Inference or Use of the precedent Doctrine CHAP. XII The Apostles Inference from the precedent Doctrine I Come now to the Inference the Apostle makes from the precedent Doctrine What manner of persons ought we to be in all holy conversation and godliness One word here needs a little explication and that is holy What is meant by a holy conversation Holiness is an Equivocal Term. It is attributed either to God or to the Creature When it is attributed to God it signifies either 1. The unspotted Purity of his Nature and the constant and immutable rectitude of his Will So it is taken 1 John 3.3 Aâ— every man that hath this hope in him purifieth himself as he is pure and 1 Pet. 1.15 As he which called you is holy so be ye holy iâ— all manner of conversation Because it is written be ye holy for I am holy Psal 145.17 The Lord is righteous in all his ways and holy in all his works 2. His Sovereign Majesty and Greatness appearing in his transcendent Wisdom and Power in his Supreme and Absolute Dominion over all things in respect whereof he is called the Holy One of Israel and his Name is said to be Holy that is to be invoked with the greatest reverence Holy and reverend is his name Because of this his Greatness and Excellency he is to be worshipped and adored with the most submissive humility and veneration with a transcendent and incommunicable Worship and Devotion When Holiness is attributed to Creatures it signifies either an Inherent and Inward or a Relative or Outward Holiness 1. Inherent or Inward Holiness is a Conformity of Heart and Life to the Will of God or as others define it An habitual frame of mind whereby we are fitted for vertuous Actions but more especially for the Duties of Religion Indeed Holiness doth always include a reference to God 2. Relative or Outward Holiness results from a Separation and setting a part any thing from a prophane and common and applying it to a Sacred or Religious use For the Majesty of God who at first created and continually sustains and governs all things being so great and inviolable all persons things and times and places and Ceremonies separated and appropriated to his Service and Worship are by all Nations esteemed Sacred and to have a Character of Holiness imprinted on them By Holiness in this place is to be understood an inherent Holiness which is well defined by Dr. Outram A Conformity of heart and life to the Will of God I shall not discourse at large concerning a holy Conversation nor instance particulars wherein it consists That would be to write a Body of Practical Divinity I shall therefore at present