The SIGNS of the TIMES: OR, wonderful Signs OF Wonderful times.  
BEING A Faithful Collection and Impartial Relation of several SIGNS and WONDERS, called properly PRODIGIES, (together with some Philosophical and Theological Descants upon them) which have been seen in the HEAVENS, on the EARTH, and on the WATERS, as they have been Testified by very Credible Hands. All which have happened within the compass of this last Year 1680.  
Which may well be called another Annus Mirabilis, or Wonderful Year, wherein the Lord hath given us loud Warnings to Repent of our Sins and Return to him, that he may have Mercy upon us.  Woe to thm that Regard not the Work of the Lord, neither Consider the Operation of his Hands. Isa. 5.11.12, 13. 
By C. N.  
LONDON, Printed for the Author. And Published by Langley Gurtiss, on Ludgate-Hill. 1681.   


The Comet and the Dart   depiction of comet and dart 
The Armies in the Air:   depiction of armies 
The Three Suns seen:   depiction of three suns 
The greathailstones   depiction of hail 
Hatfield maid & Ghost   depiction of maid and ghost 
The Earthquake.   depiction of earthquake 
The 3 dead Tower-lyons:   depiction of three dead lions 
the River dried: the whale   depiction of whale 
The fight of Ships.   depiction of ships   

TO The Worshipful Francis Warner, Esq  
AMongst all my small Acquaintance, I have not had the Happiness to know personally any person of Quality (though undoubtedly, some such there be out of my reach) so much conversant and so tightly versed in prophetic Mysteries like yourself, and considering That Prodigies (which this portable pocket-book treateth upon) are a kind of mute (yet speaking) Prophecies, I made bold to Dedicate it (quale quale est) to your Worship, being experimentally Assured, That you are a lover of Learning, and a candid Patron to all Abstruse Essays, well knowing that in magnis voluisse sat est, & Difficilium, facilis est venia. Sir, your Candour, I presume, will incline you to pardon me in the whole, in as much as I have been constrained throughout this whole Work to tread all in untrodden paths, finding none walking in the same way and Method before me: You will find the Labour (such as it is) the more elaborate, in finding out Sacred (which are least obvious to Exceptions) as well as Civil Parallels to present Prodigies; and in making such (I hope) Innocent Descants upon them, as the Matter doth require▪ Sir, I look upon you as one above many for Discoursing about the Signs of the times: both the Signs of Divine Anger and of Divine Favour. Signum & Signatum sunt correlata. Every Sign must have the thing signified, no Sign is so dumb, but it speaks something which only the wise do understand, Hos. 14.9. 'Twas Daniel only and not the Soothsayers, That could Read the Handwriting upon the Wall, and give a Right Interpretation of it. Dan. 5.8, 11.12, 15, 16. Such as seek to Sorcerers, deserve no better than a Disappointment, the lowest fruit of their sublime Folly, None of those Wizards of the world (though they might have Deep Reaches in Humane Affairs) could give the Sense of that Divine Oracle, that work was reserved for a better man than they: Stultorum plena sunt omnia; Store of such Fools (no better than Dust heaps) are found in every Corner, who either know not the mind of God in mystical matters, or Stumble at it. There be too many Atheists, who do extenuate and undervalue all Prodigies. Heathenishly ascribing them to Dame Nature only, whereby they do dangerously Darken the Power and Providence of the Almighty God. but there are not many wise, wisehearted, and wise unto Salvation. They are few that Understand the Signs of the Times. 'Tis Objected, Prodigies are common Things, therefore cannot be special Presages of future Events, or of the End approaching. I Ans. (1) 'Tis very observable that the Palmoni Hamadabbat or Prince of Preachers preached upon Prodigies those signs and wonders which did presage the Destruction of Jerusalem, and of his last Coming, occasioned by his Disciples ask [When shall these things be, and What sign will there be when these things shall come to pass, Luke 21.7. Mat. 24.3. & Mar. 13 4. etc. No sooner had Christ prepared them with due Cautions concerning themselves, but he declared what was satisfactory to their curious question. (2.) The very first Text that Christ's Apostles preached upon (after Christ was gone from them, and the Spirit come upon them) was concerning Prodigies which the Prophet J●el foretold God would show in the world, ch. 2. ver. 30, &c and the Apostle Peter handled that Text so powerfully as to prevail with 3000 Converts at one Sermon, Acts 2● 17.19.41. Showing how New Testament times do unveil and Accomplish the veiled Prophecies of the Old. (3) 'Tis the concurrent Opinion of our best Protestant Authors, that there be some Special Signs of the Times (called Sacramentis & M●raculis cognata, near a Kin to Sacraments and Miracles) which are more than Natural, even of a Divine Ordination, declaring how the Great God stands affected towards poor man, in respect of his Favour or Anger: See Polani Syntagma●● 6. ca 48, & 59 & many Classic Authentic Divines. (4) 'Tis likewise as concur●●●● a Sentiment of Go●d Hist ri●●● (both Ancient and Modern) that Prodigies do mostly Portend the Futurition of some extraordinary Events, as, Herodotus, etc. and Lucan. l. ●. telleth, how the sad calamities of Rome were presaged by many strange Prodigies in Heaven, Earth and Sea, singing or saying, Thus 
— Superique Minaces  
Prodigiis terras implenrunt Aethera pontum  
Igneta obscurae vidèrunt Sydera Noctes,  
Ardentémque polum flammis, coelóque Volantes,  
Obliquas per Inane Faces, etc.   
All which do signify, that the whole Fabric of the Universe had put upon it (by the Angry God) a most frightful Face and Aspect, and Heaven, Earth and Sea did conspire together to chastise the Pride and Luxury of Rome at that Time, and Claudian saith, That after Caesar's Victory over Pompey, not only the Heavens dropped blood, but also pits and pools flowed with blood, as a praesage of Caesar's Stabbing, cum multis aliis, etc. (5.) Pliny, l. 2. c. 58. saith, The Heathens were startled at the Prodigys of his time, in so much that they had their solemn Sacrifices for Diverting the Evils portended by them; And will not those Dictates of the dim light of Dame Nature in these blind Heathens rise up in Judgement against our Atheists, who scoff at all those wonderful signs so terrifying in themselves, and so testifying God's wrath for Man's sin? Alas, they had not God's Heifer to blow withal (which we have) yet could they Unriddle those Mysteries (called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God's prodigious preachments) better than many of us: their very natural Religion was a dark Imitation of the true Divine Devotion, though the Devil (God's Ape) did impose upon them therein much Superstition. If against this, it be alleged what is said, Jer. 10.2, 3. Learn not the way of the Heathen, and be not Dismayed at the Signs of Heaven, as they are, for their Customs are vain. I Answer (1.) God Cautions his people there, (going Captives into Chaldea then) that they learn not the vain Astrology and Idolatry of the Chaldeans in their Country. (2.) That Astrology which pretendeth to read Fates and Fortunes in the Heavens, ascribing all to Stars and not to God, is Idolatry, condemned there by Jeremy and by Isaiah ch 47: 12, 13, etc. (3) Jeremy speaks of Natural and ordinary Signs of Heaven which the blind Heathens were dismayed at (Defying God while they Deified them) as if the Issues of their Affairs depended on them: Wherhfore God's people should not be so: If there were no other Reason but that only, Matth: 6.32. but there be other Extraordinary Signs, dreadful Apparitions, whereby God warns his people of some ensuing Wrath, as appeareth from Joel, Christ and Peter, etc. (as above) God doth not forbid us to mind them and to be affected with them. Especially considering this is God's last way of speaking to us, as it was to Pharaoh, when God had said softly to him at first, Let my People go, etc. he hardened his heart, than God spoke more severely to him by Signs and wonders: So now, our Barnabas' hath been rejected, God sends his Boanerges' and preacheth to us by Prodigies, and such as are more than Ordinary without a Parallel for this So year, and so attended with such concussions of Kingdoms (e'en Popish one against another, &c) which seem to put an Accent on them and though there have been frequent Prodigies, yet may they be Signs of the last times, as a Disease is a sign of Mortality, though a Man recover sometimes, yet ceaseth he not to be mortal but dyeth at last; So those signs (though oft seen) do not cease to be Signs of the Approaching End: and former Prodigies, might have other Praesages and significations, as those in 60, &c: what hath befallen ever since, such as, Plague, Fire, etc. I speak to a wise man (skilful in Mysteries) who will judge candidly what is said by,  
From my Study this 10 of May, 1681. Yours in the best Bonds, Christo. Ness.   

The Signs of the Times: OR, Wonderful Signs OF Wonderful Times.  
OUR Lord and Saviour hath said, Except men see SIGNS and WONDERS, they will not Believe, John 4.48. There is a natural Itch inbred in the nature of all Mankind to see some signs and Wonders; Hence it is, That such an universal Aptness is found in all the Sons and Daughters of Men to behold Rare Shows and strange Sights, Thus the People Ran forth out of all the Region round about to get a Sight of John the Baptist, as of a burning and shining Light: Matth. 3.5. & 11.7. Luke 3.7. & Joh. 5.35. Seeing they had not any one Prophet born to them from the Building of the Second Temple until His Birth: Then was [Cathimath Chazon] a Sealing up of Prophecy, Dan. 12.4.9. No Prophet 'twixt Malachy and John Baptist, Mal. 4.5. Mat. 11.14. with 17.10. Hence that Captivity Psalm, Psal. 74. complains, verse 9 that there was no Prophet amongst them. Hence it is also, that we read so oft in Scripture of many men (Good as well as Bad) ask after a Sight of Signs:  
Indeed (1) It is an evil and Adulterous Generation (according to Christ's Character) that most seeketh after signs, Matt. 12 28, 39 that is, so earnestly, if that were not Done, they were Undone: 

(I.) Those carnal Scribes and Pharisees could call for a Sign after so many Signs. They had been personal Eye-witnesses How Mighty Christ was both in Word and Deed (in Doctrine and Miracles) before God and all the People, Luke 24.19. which were so many Infallible Proofs, Act. 1.3. that he was the Messiah: yet these were but SIGNS on Earth, they would not believe in him, unless he could show them a SIGN from Heaven, and Do as Moses, Samuel and Elijah had done: for Moses called for Manna, Samuel for Rain, and Elijah for Fire, All from Heaven, etc. John 2.18. & 6.30. Christ showed them many Signs, Jo. 20.30. and wrought many Wonders (which no power but that which is Divine could work, John 9.32.3.) both beyond the Course of Nature, and above the Power of Art, yet (as the Saying is) they could not see Wood for Trees. No, they must have such Signs as were shown and seen upon Mount Sinai, Exod. 19.16, 19 Such Thunders and Lightnings though they had their Bath-Kol, the Daughter of a Voice (which was, as they say, the only Oracle abiding with the Second Temple) and such a Voice of God (as Thunder is called, Psal. 29.3, to 10) they had from Heaven, John 12.29, 30. Therefore Christ checks and chides them for requiring such Signs as would rather affright these Hypocrites than instruct them. They should have been contented with his Doctrine and Miracles which did sufficiently demonstrate a Divine Power, and though the Thunderclaps at the Giving of the Law upon Mount Sinai were most suitable to the Rigour of that Dispensation, yet his Miracles of Mercy (confirming his Doctrine) were more suitable to ZION, and to the Grace of the Gospel. Therefore went Christ about Doing Good to many by his Miracles, Act. 10.38. but never (which is very remarkable) Doing Hurt to Any by them, As most other Wonder-Workers Did, for his Name was JESUS a Saviour, not Abaddon) [A bade one] or Apollyon, a Destroyer. In all this those wicked Hypocrites were wittingly, willingly and wilfully blind, and who so blind as they that will not see.  
(II.) Another Time Came the Superstitious Pharisees (leaving behind them the Supercilious Scribes) and conspired with the Irreligious Sadduces to tempt Christ by ask a SIGN, Matt. 16.1, etc. Those two Sects were deadly Enemies each to the other, yet can they here combine as loving Friends for confronting of CHRIST. The two Good Sticks (Israel and Juda) became one in the hand of God, Ezeck. 37 19 but those two Bad Sticks (the Pharisees and Sadduces) became one in the hand of the Devil, not only as Herod and Pilate did, Luk. 23.12. but also as the Popish Priests and Jesuits, the Monks and Friars (All which be at deadly Difference amongst themselves in as much as they do notoriously disparage and bespatter one another) yet as Herod and Pilate could join hands against CHRIST, so those Miscreants can all conspire against Protestants: Thus Dogs though they be fight never so fiercely and tearing one another, yet if an Hare run by, they can give over, and all run after her, Accordingly those two sorts, though of Heterogeneous Principles, could be enough Homogeneous to Assault Christ with their cavilling Interrogatories, wherein their putid Hypocrisy (courting him at the first, and calling him Master, whom before they had branded with that black name of Belzebub) appeared, desiring him to show them a SIGN. Them by all means, as more worshipful men than the Multitude, e'en such as might well seem to merit such a signal and singular Favour. They must by all means be the only Men to whom the Messiah must show a Sign from Heaven, such as Josuah shown in commanding the Sun to stand still; such as Isaiah showed in causing the Sun to run Retrogade ten Degrees, or such as Samuel shown in calling for Thunder and Rain in Harvest, etc. or rather suchas Moses showed in Commanding the Corn of Heaven to come down for daily bread to Israel, John 6.31.32. and if the Messiah would do so much for them, none, they pretended, should be more willing to own him: yet, all this while, they intended Malice and Mischief against him, contemning his Miracles on Earth as if done by Magic Art, etc.  
III. Herod also was of no better Bran than those, who Desired to see Jesus for a long time, that he might show him some sign, Luke 23.8. Such as would recreate his Eyes and his Mind in beholding, for he looked upon our Lord as no better than a Common Juggler, that would undoubtedly (to ingratiate himself with the King) show to him the very best Trick in his Budget. Thus that Fox would gladly have been gratified, but he was notoriously deceived, inasmuch as Christ was not so profuse of his Divine power as to put it forth at the pleasure of bad men, merely to satisfy their vain Curiosity.    
But (II.) we do not only find (upon Scripture Record) wicked men Desirous to see Signs, but even Godly men also, as (1.) Moses, Exod. 4.1. who had Experience of his brethren's rejecting him, and thrusting him from them, Exod. 2.14. Act. 7.27. and so they might Do again, If he had not something to show what might well warrant his Extraordinary Call: therefore, he saith, They will not believe me, etc. that is, I dare not Venture upon a bare Divine Call and Commission, unless some Divine signs be showed me for my farther Confirmation: Hereupon God condescends to gratify him with the Two first miraculous Signs; Thus, in the first Sign 'tis observable, That the turning of Moses Rod into a Serpent, was a manifest Disclaiming of any Power borrowed from the Devil, in all those wonders which he was to work with that Rod, for that Sign did demonstrate Moses power over the Devil or Serpent, (his express Type) and exercised against him. in handling him (though not without some Fear at first) through a strengthened Faith at his Pleasure: Moses, indeed, took this Serpent or Crocodile by the Tail only, 'Twas the Work of the MESSIAH to break the Serpent's Head: In this first Miraculous sign, the ROD showed the flourishing State of Israel while Joseph was Lord of the Land of Egypt, and so held the Rod or Sceptre for their Comfort, but its Turning into a Serpent (or Dragon) did plainly portend the Afflicted Estate of that Church, when Pharaoh that Dragon, Ezek. 29.3.) with the Subtlety of the Old Serpent most grievously oppressed Israel; and yet this Serpent must be turned back again into a Rod, to signify that the afflicted Estate of the Church should be turned into a flourishing Estate again by the Ministry of Moses (more glorious than that of Joseph) who was called King in Jesurum, Deut. 33.5. (a Title above that of Joseph) and who was commanded to take the Serpent by the Tail, Exod. 4.4. which was dreadful to be done, because of the Innate Antipathy and probable Danger of the Sting, yet Faith fortifies Moses' Heart against his Fear of this formidable Creature, and carries him through the Difficulty of this Duty; he doth as God bids him, and had no Damage thereby, but the Serpent was turned into a Rod again:  
Moreover (2.) for Humbling Moses and helping him to know That this miraculous Sign was not wrought by the Power of his own hand, therefore was his hand made a Leprous one, to show, That such great Wonders could not be wrought by so unclean a Hand, without the Help of a better and greater Hand than his own: and yet the Accomplishment of this Second Sign was a farther Confirmation of Moses' Faith, that Leprous hand of his (as white as Snow) must be returned to its Natural ruddy Complexion again, Moses found the Leprosy in his Bosom, and there also he immediately left it: This was to signify to him, That the sore Estate of the Church should presently be cured, the Time of Her Healing now was at Hand, though she had lain long among the Pots (and so were not only as poor despised Lepers covered over with a white Leprosy, but all blakned and besmutched in the Bosom of Egypt their House of Bondage) yet God would restore her again to a Sound Estate and give her Wings of Silver, and Feathers of Yellow Gold, Psal. 68.13. Thus the most high God doth vouchsafe to stoop so low to the meanness of Man, as to give Moses sign upon sign, as he had done before to him, Exo 3.3.12. Giving him then a Double Confirmation (1.) That of the Burning Bush, for the present: (2.) That of Serving God at Horeb for the future. The like Favour the Lord likewise vouchsafeth to us by giving us a frequent Administration of the Lords Supper, whereby he doth Seal and Seal again the Confirmation of our Faith in the exceeding great and precious Promises of Christ, 2 Pet. 1.4. God said to Moses, Such as will not Hear the voice of the first Sign, they will believe the Voice of the latter sign, Exod. 4.8. Lekol Haoth, the voice of the Sign, plainly importeth That every of God's Signs hath a Voice, and therefore the Psalmist faith, That they have not only a Voice, but Words also. [Dibre othothau] he showed the Words of his Signs, So 'tis in the Hebr. Psal. 105.27. They speak not to our Eyes only, but to our Ears also. Thus doth Sacramental Signs, They have a Voice, as Abel's Blood is said to have, Gen. 4.10. Hebr. 11.4. which yet speaketh, How much more the Blood of Christ, which speaketh better things than the Blood of Abel, Hebr. 12.24. The sign hath a Voice in it (as Exod. 4.10. Ezek. 1.28. & Job. 4.16. God Annexing his Word with his Sign that it may be the better heard and understood) because it (as it were) speaketh that to the Eye, which words do to the Eear; and on the contrary that which is plainly declared to the Ear, is sometimes represented as if it were acted, and exhibited to the Eye, Gal. 3.1. Thus the Administratiom of the Lords Supper is a lively Resemblance of Christ crucified upon the Cross; and thus the stung Israelites were healed by looking upon the Brazen Serpent advanced upon the Pole, Num. 21.8. 'Twas but Look and live then, and, 'tis but Look and live now, John 3.16. As they that looked upon their Sores, and not upon the Sign, died for it, So, they that fix their Eyes upon their Sins, and not upon their Saviour, do Despair, and die: and, as they that looked upon the Sign though but with one Eye, though but with a squint Eye, or but with half an Eye, they were presently healed, So, those that look up to Christ, though Weak in Faith, yet Faithful in Weakness, are sure to be saved, Isa. 45.22. Look unto me All the Ends of the Earth, and be Saved, as the Moon when she looks most fully in a direct line upon the Sun, then is she in the Full, and most fully enlightened: This is the great Duty Required, to look upon a Crucified Saviour, Zech. 12.10. and Salvation (in the Extent of it) is in the former Scripture propounded as the Grand Wages of that work and Duty and that Universally to all Right Looker's both Jews and Gentiles.  
The second Instance of a godly man (desirous to see Signs) is Gideon, as Moses was the first, both of them reckoned among God's Renowned Worthies. Heb. 11.20.32. This Gideon though but weak in Faith, yet was faithful in weakness, and therefore is he dignified with a Room in that Court-Roll, of the most radiant Stars in Scripture Horizon, yet his Faith though true, being weak, required some Supporters, hence he saith [then show me a Sign [Judg. 6.17. This Sign Gideon sought not, as that Adulterous and Evil Generation (the Pharises, etc.) did, out of Curiosity and Incredulity, but (as Moses before him, etc.) for farther Confirmation of his Faith, concerning his call to so great a Work, whereby he might be satisfied that it was God (and not man or Devil) that called him: A good Cause, a good Call, and a good Conscience, will make a good Courage, and all are necessary to a Captain or Soldier. Especially the Lord looked upon him, as well liking his speech. v. 14. vouchsafes him a Sign, v. 21. signifying, that the Midianites should be Destroyed without man's labour, seeing Fire came out of the Rock (as before Water had done, Exod. 17.7.) without any humane help to consume the Sacrifice; therefore did Gideon erect an Altar to the Lord, who had thus confirmed him (not only by these Signs, v. 17. but by two other Signs, v. 36.37.) and thus comforted him against his despondencies, and called the name of his Altar [Jehovah Shalom] the Lord of Peace, v. 23.24. O that this Inscription were upon all our Hearts, as 2. Thess. 3.16. The Lord of Peace give us peace always by all means, this would answer all Doubts, and advance Faith above Fear. The sign of the Fleece, Gideon desired to be doubled, not out of Incredulity to tempt God, but out of Humility to be supported under the sense of his own weakness and unsuitableness to so great an undertaking, against which he found marvellous Relief, in the double Wonder of the Fleece, which intimated two things to him. 1. Concerning Israel. 2. Concerning Midian. (1.) As to Israel, that was represented by the Fleece, being sometimes wet with the Dew of Heaven, and sometimes dry. (2.) As to Midian, they had Fleeced Israel of all their good things, and pulled all the Wool from off their backs, as the Shearer (in that Fleece) had done to the poor Sheep, turning him naked out of doors into the open Fields; but now Gideon (with the Lords help) should fleece Midian: the Sword of the Lord and of Gideon should do as much for them, as they had done for Israel, pay them home in their own Coin, and requite them to the full, after the Law of retaliation: hereby gideon's Faith, weak at first, did gradually grow strong by those confirming Signs; so comes he in as a Candidate in that Apostolical Catalogue, Heb 11.32. Amongst the highest Favourites in the Court of Heaven: Besides those two Godly Men (Moses and Gideon, that desired confirming Signs) there be many others, to whom God vouchsafed Signs, though undesired: as, the Tree of Life to Adam, Gen. 3.22. The Fire of God to Abraham, Gen. 15.17. The budding of the Rod to Aaron, Num. 17.5. The Sun standing still to Joshuah, Josh. 10.13. And its running back to Hezekiah. 2. Kings. 20.8, 9 Fiery Tongues to the Apostles, Acts 2.3, 4. A Draught of Fish to Peter, John. 21.6. A Star to the three Wise men, Mat. 2.2.9. Dumbness to Zechariah, Luke 1.20. and many other Signs to Believers, Mark 16.17, 18, 20.  
Yet sometimes we find God forcing Signs, even upon wicked men, as upon that branded one Ahaz, Isai. 7.10.11.12.14. etc. Though this was King Ahaz, wicked with an accent, even he shall see, that while he was under the power of a malicious Devil, yet hath he to do with a most gracious God, who by a wonderful condeseension will needs give him a Sign; 'tis an unheard of vouchsafement to vouchsafe a Sign to such a notorious Unbeliever, this is more than Christ would do to the Pharisees, whom he calls a bastardly Brood, for desiring a Sign, as before. Matt. 12.39. [Ask a Sign either in the Depth, etc.] Here was a fair offer to a most foul Sinner, he might have had a sight of Heaven or of Hell for a Sign, yet instead of an humble and thankful ask, he sordidly answered (tantamont) I'll ask no askings, I'll try no Signs, I know a trick worth two of that, I'll send to the Assyrians so help myself, God may keep his Signs to himself, I crave no such courtesy at his hands, etc. Did ever any branded Belialist or blackmouthed Bedlam speak worse to God than he in all this: no wonder if God set a black brand upon him, saying, This is that Ahaz, 2. Chron. 28.22. Yet notwithstanding all this ingratitude and provocation, God (of himself) gave Israel a Sign, Isa. 7.14. A singular Sign, a Sign both from above and from beneath, inasmuch as this Immanuel, born of a Virgin, did join pure Heaven and base Earth together, in his two Natures. Again, those Signs which the Scripture mentions are manifold; as, 1. Such as be merely Natural, Gen. 1.14. 2. Preternatural, beside the power of Nature in her ordinary production, such are Prodigies in Heaven and Monsters on Earth, etc. 3. Supernatural, which are either Divine (such as were the Miracles God wrought by the Prophets and Apostles) or Diabolical, as the Lying Wonders. Deut. 13.2.3. 2. Thess. 2.9. and Rev. 13.13. As there be Natural Signs, so there be Instituted Signs, to wit, the Sacraments which are called Signs and Seals of the Covenant, Rom. 4.11. Moreover the Signs God shows to men, are either ordinary or extraordinary, commnnia aut Insolita Signa: Except we see (not common, but) unusual signs, we will not believe. John. 4.48. We have a frequent sight of Natural Signs, and of Artificial Signs, the former hanging in the Heavens, exposed to open view, the latter hanging over every House (almost) in this great City, yea and such signs as be significant, indeed some Signs are significant, ex primaria intentione instituentis, purposely and primarily Instituted to signify something, whether the Institutor be God or Man. God is the only Institutor of all significant signs in Sacred things, as he Instituted the two Sacraments under the Law, and the two Sacraments under the Gospel; other significant Signs or Ceremonies, which are only man's Institution (and never came into the mind of God, Jer. 7.31. Nor out of the Mouth of God, Deut. 4.1.2.) ought justly to be exploded. All Divine Worship must have Divine Warrant, and Divine Institutions may not be mingled with Humane Inventions: This is to Blow in God's Field, with an Ox and an Ass, and to sow therein mingled Seeds (even Tares as well as Wheat,) and to worship the Lord in a Linsy-Woolsy Garment, Deut. 22.9.10.11. There be also significant signs in Civil and common things (as well as Sacred) whose proper and primary end in the purpose of their Institutor (man) is to signify something, as the Signs at every Door in the City, and at every Inn in the Country, and the Escutcheons at Great men's Houses: And there be other Signs, which be significant only by consequence and secondarily, not essentially and from the primary purpose of their Institutors, Thus Steeples and Posts etc. may signify by their shadows what time of the day it is, which is not the proper and peculiar purpose for which they are made, or use of them, as is of Clocks and Dial's, 'tis a secundary use only.  
But to insist only upon extraordinary Signs and Wonders (called signa insolita unusual Marvels) according to my present Design: consider, that as their Ends so their Kind's are various, 1. Their Ends are from their Author and Original) manifold: as, 1. They are intentionally designed, by the great and sole Wonder-working God, for the confirming of that Truth, once delivered to the Saints, Judas 3. Mark 16.17.18.20. and Hebr. 2.4. Those extraordinary Signs, are well called, the Swadling-bands of the Infant Church, therefore was she principally Dignified and Fortified with Miracles, always and only while and when she was young, tender, and needed some corroboration: 'tis true, there were some sprinklings of Miracles upon other emergent occasions, etc. But the main body of them were wrought first by Moses and Joshuah; Moses was the first and new giver of the Law, than the Church in the Wilderness (so called Act. 7.38.) was but a weak Infant, so needed those Signs and Wonders, which Moses wrought, both in Egypt Act. 7.36. and in the Wilderness, Ps. 105.39.40.41. with 27. to 38. Yet none were wrought after she got into Canaan, though Joshuah did in conveying them thither. 2. By Elijah and Flisha, who were the two new Restorers of the Law, (which amounts almost to a Giver of it, so tantamont a Lawgiver) than the Church was newly Born again, and so stood in need of a second swaddling, by many more Miracles, after her Recovery from her worse Relapse in Ahabs' time, etc. 3. By Christ and his Apostles, who were both new Givers and Restorers of the Gospel inasmuch as the Gospel was preached in Paradise, Gen. 3.15.) Then did the Doctrine of the Gospel by divers Miracles, as by the Wings of the Wind, fly abroad and was divulged at first all the World over; and 'tis very remarkable, though John Baptist came in the spirit and power of Elijah, yet did this Type do no Miracles, as the Anti type did, John 10.41. lest he should be mistaken for the Messiah, Luke 3.15. who was to do many, John 7.31. and 11.47. Yet John was a burning and a shining Lighn, John 5.35. burning in himself and shining to others, he Thundered in his Doctrine, and Lightened in his Life without Miracles, therefore was he so much admired, as a great Reformer in a most Deformed Age. Christ and his Apostles were all Wonder-worksecured by it while it is tender, and 'tis oft watered, but ers, which was as an Hedge to a young Plant, that is when once grown up, the Hedge is removed, and the watering left off. Hence we say to the Romanists, That all the Miracles of the New Testament, are ours of the Reformed Religion, inasmuch as they all did Demonstrate the same Doctrine, which we do defend, We need no new Miracle, to conform an old Truth that hath been before so confirmed: He that now requireth a Miracle, is therefore himself a Miracle. The Establishment of our present Reformation is and will be that great Miracle, which we are in these times to look for: 'tis that wonderful Work which former Ages did despair of, the present Admireth, and the future will stand amazed at: concerning the Lying Wonders the Romish Church so much boasts of, I have discovered the fallacy of them at large, in my Discovery of the person and period of Antichrist from page 48. to 55. to which I refer the Reader.  
The Second End of Extraordinary Signs and Wonders is for awakening a droufy, sluggish and secure World, which will not know the Signs of the Times, Matt. 16.3. yea, and for Rousing up the Slumbering Virgins of the Church, both the Wise and the Foolish, As the Midnight Cry did. Matt. 25.2, 5. 6. This is certainly the great End why the great Wonder-working God worketh Wonders and showeth signs such as are Extraordinary and Universally astonishing, to Alarm, as with those Trumpets, both Saints and Sinners, that none might be surprised, He therefore doth most graciously sound his Trumpet in and by them, that his Judgements may not come as a Thief in the Night upon us, as he hath oft foretold us, Matth. 24.44. 1 Thess. 5.3. Revel. 3.3. and 16.15. The Thief gives no Warning, but comes unexpectedly: So doth not a Gracious God who giveth Warning, for which Charles the Great blesseth God for Rebuking his Sluggishness out of his Tender Mercy by those his Signs, as a Blazing Star, etc. As I show in my little Book of this late Comet, pag. 22. 'Tis undoubtedly most dear Divine Clemency to give timely Warnings of Approaching Judgements, for, Humane Calamity the more sudden, the more gricvous it is, as (1.) It amates, (or Daunts,) and Exanimates a man, as the sudden Storm doth the Mariner, and as the Devil designed Job's Messengers should do him, in coming, one at the Heels of another, so unexpectedly upon him. 2. It surprises him at unawares, he stands not upon his Guard, so can no more prevent it, than unweildly Eglon, could Ehud's deadly thrust.  
As Signs and Wonders are Various, 1. In their Ends, so, 2. In their Kind's; as, 1. There are Miracula & Miranda. Many things are miracula, much marvelled at, as exceeding the common Course of Providence which yet are not, Ex natura Rei, Miracula, of the proper Nature of Miracles. The latter exceedeth the Power of all created Agents, but the former doth not so, A true and proper Miracle is the Stopping or Altering the common Course of Nature, and 'tis a producing of some such Effects as do transcend Nature's Law, Power, and Capacity: 'tis indeed, an Extraordinary operation of the Almighty Creator in Nature, either without the Interposition and Concurrence of Second Causes, or Above their natural Capacity: In a word, 'tis the production of Something out of Nothing, either as to Matter or as to Manner of production, so that the Almighty can only work true Miracles either in himself or in his Servants impoured by him. 2. There are mira ceu miranda, marvellous Works and Wonders, 1. of God's Working, and 2 of the Devil's, who is God s Ape herein, and who by his Impression, which, through his Angelical Nature, he is able to make upon matter, can do wonderful things to cheat the blind world, as he did Pharaoh and the Egyptians by his Vassals the Sorcerers. But he cannot work such a Wonder as is a Miracle. The Lending Power will never accommodate the Borrowing party with such a Power as may be prejudicial to his own holy and glorious Design. The only wise Creator will never gratify his Creatures, nay the worst of his Creatures, such are all Sorcerers) for any such end as either to obstruct his WORK, or to cheat the World Hereupon Austin, de Unitate Feels. cap. 16. saith excellently, That the pretended Miracles of his time were either figmenta mendacium Hominum, aut Portenta fallacium Spirituum, either the Forgeries of lying Men, or the Portents of Deceitful Devils: for a true Miracle is the work of an Infinite Power, whether primarily or Secondarily performed: and hence David saith. That God only doth wondrous Things, Ps. 72.18. Indeed God sometimes useth men as moral Instruments, but never as natural Causes in working Wonders, which surpass the Power of Nature. Hence also Nabuchadnezzar, when God drove him from men by his own Courtiers and subjects, and so had tamed him, and taken him a loop or link lower, by making him graze among the Beasts, himself becomes a Catholic Preacher to the World, publicly proclaiming the Great God to be the only Author of Signs and Wonders; 'Tis the Lord only that showeth them, And they are all His, with an Emphasis, and not only So, but they are [Rab Rabbin] Great many, and Magnificent, as the word signifies, Dan. 4.2, 3.33, 34, 37. Mark how he enlargeth upon this point again and again, and he calls God's great Acts towards him, (in his Expulsion from his Throne) 1. SIGNS, as they did signify God's Wisdom Power and Justice to him; and 2. WONDERS, as worthy to be Wondered at by him, when yet in the Highest Ruff of his Pride and Prosperity, should have both a Vision and Execution of his Downfall from the Highest Pinnacle of his Arch Triumphant: Mark, Nebuchadn. hereupon celebrates God's Kingdom only, had David handled this, he had added (as in his Hilled Gadol, or great Gratulatory Psalm, the 136.) He doth often, His Mercy endureth for ever, which is the foot and burden of the whole Song, not as an idle tautology, or vain Repetition, but as a most notable intimation of the Saints unsatisfiableness in praising GOD, for his neverfailing mercy, his Covenant-mercy, his special mercy in CHRIST (who was the most signal Sign, Isa. 7.14.) in and by whom God only worketh wondrous things. Ps. 72.17.18. Where David blesseth God, for all the forementioned Benefits by the Lord Christ, of whom his Son Solomon was but a Type: hereof Nebuchadnezar was Ignorant, However 'tis admirable, he could go thus far, as to acknowledge the Lord Jehovah to be the true and wonder-working-God, whereby he testified his Repentance in his admiring (as in a Rapture) the mighty and matchless power of God, he was constrained to give God the Glory of all his wondrous Works, hence some think he was truly and throughly Converted here, seeing he falls so kindly under the mighty hand of God, whereby (as he penitently acknowledgeth) those great Signs and Wonders, were wrought concerning him, that such a mighty Monarch (as he was) should be chased from his Kingdom, yea and from among men, and live among brute Beasts, feeding upon Grass as they fed (who had formerly fed on the choicest fare, the chiefest Cates and Delicates in the World) and that for 7 long years, yea deprived of his Humane Understanding all this time (oh that the proudest Potentates of the World, would well ponder this wonderful Work) and yet after all this, be restored to his right Intellectuals, and to his Royal Dignitys. How well doth he style them Gods great Signs and Wonders for who but God can look upon the proud and bring them low, Job 40.11, 12, 13. God did abate his Pride, and abase his Power, to bring him to Repentance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God hath a most powerful Eye, both for Eversion as here, and for Conversion as ●nk. 22.61. and here (probably) also. The whole work being a supernatural change both forward and backward, outward and inward) and every circumstance (occasion, manner, degree and time, etc.) seeming no less than a new Creation.  
Again 3ly. The Wonders of Gods working are either Ordinary or Extraordinary. 1. Ordinary, God often shows himself maximum in minimis, the greatest Artist in the smallest matters, not only in that miraculous plague of Lice (made of the Dust) upon the Land of Egypt, which so fainted under these poor Vermin (armed with the power of God) that they were forced to cry out, This is the very Finger of GOD, Exod. 8.17, 18, 19 wherein 'tis very Admirable to observe how this Act of Omnipotentency in such base and vile Creatures, as are Dust and Lice confounded the Imposture and Power of Jannes and Jambres 2 Tim. 3.8, 9 yea, and of the Devil their Master) yet th● Great God was highly honoured thereby, for, 'tis said, All th● dust of the Land was made Lice by Moses, ver. 17. then the Magicians had no matter lest them to try their Diabolical Art upon unless they could create Dust, and suppose they had some Du●● left them for an Experiment, yet, though they stretched ou● their hands with Rods, and did their utmost Endeavours, The could not, vers. 18. They could neither Create Dust where there was none, nor, where there was some, convert it into Lice▪ Neither could these Magicians save their own Skins, etc.  
Thus it plainly Appeareth, That the power and Providence of God extendeth even to the lowest and vilest things in the Creation, and that God can, after a Miraculous manner, f●● the Greatest power either of Men or Devils therewith at 〈◊〉 Pleasure. And this is God's showing himself the greatest Operator in the least of his Operations, and not only, I say, in extraordinary, but also even in ordinary Cases: Indeed the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the eternal Power and God head is manifest and knowable in the whole Creation, yea in the Decimo-Sexto's as well as in the Great Folio's thereof: Every Creature hath Aliquid Dei aeque ac aliquid Nihili, Something of God in it as well as something of Nothing; otherwise it could not be said to be created out of Nothing by the Creator, and many times we Admire that there should be more of Art and Activity, in a Dwarf, Bee or Ant, than in a Giant, or Elephant, most great Souls are sometimes couched in most little Bodies. And the truth is, True and real Wonders are God's daily work (upon which Account they may be called Ordinary) as I show in my Crown of a Christian, upon that Book with Three leaves (the Creation of God) viz. Heaven, Earth or Sea, Psal. 135.6. There be Wonders without number in all those Three, Job 9.10. Such as the Wisest may well wonder at, and more observable than either the most are ware of, or affected with: 'Tis manifest, That Jehovah is the true and only Thaumaturgus the great and ordinary Wonder-worker: To omit the Wonders of the Creation (for which see Psalms 136, 4, 5, 6, 7. and my little Book aforesaid upon Meditation, pag. 125. to 145. and give but a Specimen, or small Scantling of them: (1.) 'Tis a Wonder to be wondered at, How the Bones grow in her that is with Child, Eccles. 11.5. Solomon himself, who was Nature's Secretary, wonders at this; and so did David before him, Psalm. 139.14. 2. The double Motion of the Lungs, called Systole and Diastole, and of the Pulse in man's Body, is a Wonder which that Famous Physician Galen, though an Heathen, was so amazed with, that he would needs offer Sacrifices to that God whom he knew not, who yet as he supposed must be the Original of that Wonder, 3. The Strength of the Nether Chap is a Wonder, whereof no man could ever give a Sufficient Natural Reason. Nor 4. of the Heat in the Stomach for Digestion, of all Meats in Succum & Sanguinem, into juice and Blood in a little time. Nor. 5. Of the various Colours in the Rainbow: Nor, 6. of the Flux and Reflux of the Sea: Nor, 7. of the Magnetic Virtues of the Loadstone; to let pass many others, that are Wonders all, though ordinary: No nor 8. of this common case, that Chaff should be so cold, as to keep Snow (hid within it) from melting, and yet so warm as to hasten the Ripening of Apples which are covered with it. God's wonders are without Number: But 2. Instances more. The 9th wonder is, God's turning water into Wine, as his Daily Work. 'Tis true, this is called, The Beginning of Christ's Miracles, Joh. 2.11. and 'twas a mighty Miracle, yea better than that of Moses, for, the Giver of the Law turned Water into Blood, but the Giver of the Gospel turned Water into Wine; the former could not be drank without danger of dying, the latter was delightful to Drink, and Heart-Reviving: yet this Wonder of turning water into Wine, is a daily work with God, as Augustin excellently observeth, Inasmuch as the Rain water which falls upon the Root of the Vine and nourisheth the Tree, Doth in time turn into the Grape, The Juice, Blood or Wine is originally Water. In the 10th and last place, Augustin excellently also maketh God's multiplying a grain of Corn, sown in the Earth, to 30, 60, or 100 Corns, a more miraculous wonder than Christ's multiplying the few Loves to feed 5000 persons: his words are, mirabilior est Grani in Terra multiplicatio, quam illa quinque panum; Tract. 24. in Joh. 6.9, 10, 11. yet was that miracle of the 5 loaves exceeding marvellous, Inasmuch as the Loaves, by a strange kind of Arithmetic, were Multiplied by Division, as they were distributed among the Multitude, and an Addition to them was made by Substraction: As each person had his piece subtracted from the Loaves, yet were they augmented thereby: Notwithstanding all this. That Reverend Father prefers the common Experience of every Husbandman, the multiplying of one grain, as a greater wonder:  
Thus, something may be known of God in the whole Creation, Rom. 1.19. and much more in Divine Providence, God never leaves himself without Witness, Acts 14.17. yet, leaves he all men without excuse, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without any Apology, Rom. 1.20. for though natural light is not available to bring fallen Man into the Favour of God, yet it is sufficient to convince him of Moral wickedness both against God and Man: oh then what pity it is, that Christ should still say, Ye will not believe, except ye see Signs and Wonders, whereas men live in the very midst of many such like Signs and wonders (as are the aforesaid: etc. yet, they come not up to so much as amounts to an Old Testament Faith, of Believing in GOD, (though a New Testament Faith is requisite also, as Christ saith, Ye believe in God, believe also in Me, John 14.1.) but are Intoxicated with Atheism, and live according to their Lusts, as if they were all become David's Fools, which say in their Heart, There is no God, though they Daily see God sufficiently sealing up his General Goodness to Man, in doing him Good pro victu & amictu, bestowing upon him Daily Bread and Daily Clothing.  
2. Besides those Ordinary, God hath also his Extraordinary Wonders: The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the very great and Wonderful Works of GOD, Act. 2.11. for, though the Great GOD doth limit Nature to her Common Products, yet will he never limit himself, but Will Do whatever pleaseth him, Psal. 115.3. without either the Help or the Hindrance of any Whether it be Miracles or Marvels, or Ordinanary Occurrences: As to the first of those, I have spoke so largely already, and shall only add, that there were never any Miracles for Weight, Measure and Number (for God is said to do all things pondere mensura & Numero) equal to those in the time of the Gospel: none of those either before or under the Law, can be parralel'd with those under the Gospel, upon all those three accounts, they are not like them for weight, measure and number, It may easily be Demonstrated how far Law-Miracles come short of Gospel Miracles, in all these respects. To Instance only in that one asorenamed; Moses indeed turned Water into Blood, but the Messiah turned Water into Wine, and how much the latter exceeds and excels the former, is obvious to every ordinary understanding, inasmuch as the former was made pestiferous the latter salutiferous Drink: therefore the captious and carnal Jews were exceedingly irrational, in rejecting those Miracles the Messiah wrought amongst them, and requesting some such as Moses had wrought for their Forefathers (as giving them Manna from Heaven, etc.) Seeing those of the Messiah did far surmount those of Moses both in quality and quantity and in ponderesity, Inasmuch as that Manna Moses gave their Forefathers melted, putrified, bred Worms, and perished in the using, but the Messiah gave himself the true Bread from Heaven, to feed them up to Everlasting Life, his own Flesh for them to eat, and his own Blood for them to Drink, a Meat and Drink that must last (without putrifying) so long as the World doth last, Manna was but the Type, which is always the lesser, Christ is the Antitype, which is always the greater and better; If our Saviour say of himself, that he is greater than Solomon, Matth. 12.42. We may likewise say of him, he is greater and better than Manna. Moreover, that which more aggravated the Jews Contempt of Christ's person and his Miracles, is, that their knowledge of Moses' Miracles they had upon Credit only, they received it by Tradition from their Forefathers: But as to the Miracles of our Blessed Messiah, they received them not by Hear-say, but were personal Eye-witnesses of them, therefore doth the Apostle Peter, make his Solemn Appeal to their own Knowledge and Consciences, Act. 2.22. So that he leaves them no liberty of doubting, for CHRIST was by so many manifest Demonstrations Approved of GOD (to be his grand Ambassador or to the World) and should therefore be also approved of men, especially of those men who could say [Hisce oculis ejus miracula Vidimus] we have seen with our very Eyes, the wonderful Works which he wrought, and which never any Man before him did Work. John 9.32. No not Moses whom they called their Master, so that even the very Strangers in Jerusalem did know that Christ was mighty in Word and Deed (as well as Moses Act. 7.22.) both before God and before all the People, in whose very presence Christ wrought his Miracles. Luke 24.18.19. for he did nothing in a corner, as Act. 26.26 but before multitudes of Spectators and Eye-witnesses thereof. As to the third, to wit, Ordinary Occurrences which cometh to pass commonly and usually by the power of Nature (and often by the dexterity of Art) is not my designed Subject in this short Discourse, though there be whole bundles of Wonders, even in the common course of Natural (if not Artificial) productions, as I have Instanced in ten particulars aforementioned, which at this time may be sufficient. As to the second, to wit, Marvels (which are certain middle things, betwixt Miracles and Ord inary Occurrences) those are the principal matter intended to be Discussed in this little Treatise (which though it be little in its Bulk) yet Treateth upon the great things of GOD. 'Tis a Theological Maxim, that an increated liberty is an Attribute of the Divine Essence, and this being Infinite, (as well as Increated) cannot be limited by any of its objects, but Acts freely and out of his mere good pleasure, and not out of any necessity of Nature. Ps. 115.3. Dan. 4.25. Jer. 27.5. and 18.4. etc. Hereupon the Great God, being a Free Agent may sometimes step out of his common Road, and ordinary course of Providence, and so work beyond the reach of Nature, and above the skill of Art, to the producing of not only Miracles (as above) but also Marvels or Wonders. Thus God is Described to be one that doth great things and unsearchable, yea marvellous things without number, Job 5.9. Thus Eliphaz here spoke the Truth, concerning the wonderful Wisdom and Almighty Power of God; and Job himself doth readily set his Seal to that great Truth, Job 9.10. He is a God Glorious in Holiness, fearful in Praises, and doing Wonders, Exod. 15.11. 'Tis a most stately Description of God, crying who is like thee, and David cries also Who, is a God like our great God, a God that doth Wonders. Ps. 77.13.14. Sua mirabilia sunt omnimodo memorabilia, He maketh his marvellous Works, all worthy to be remembered. Ps. 111 4  
In Sacred Scripture, we find Miracles and Marvels or Wonders, are promiscuously taken for each other, yet are they not convertible Terms: All Miracles are indeed Marvels, but [vice versa] on the other hand all Marvels are not Miracles: there is this difference [Ex parte Rei] betwixt them, Miracles do exceed the power of Created Agents, but Marvels do not so, yet are they extraordinary Productions of Divine Providence, overruling Natural Agents: God is said to work three ways: 1st. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to Nature: 2ly. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 besides Nature: 3ly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above Nature; but never (as some say) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 directly against Nature: The ordinary products of Providence, are according to Nature: Extraordinary Miracles are above Nature: and extraordinary Marvels are only beside Nature; but should the Great God put forth his power against Nature, Nature would be destroyed, and the Destruction of Nature would be the Destruction of the World, for it is as a round chain consisting of many links all linked one to another) and if one of those links be loosed, the whole chain falls in pieces and becomes useless: As to those Marvels or Wonders, which are beside Nature (the present Subject of my Discourse.) A right understanding may be had hereof, in this manner; we must suppose the God of Nature is above Nature, so can overrule it at his pleasure: No Natural Agents can possibly. Act without the leave of Supernatural Providence. The Fire cannot burn (as in the Case of the Bush, Exod. 3.2. and of the three Nobles of Babylon, Dan. 3.28.) nor can the water drown (as in the Case of the Red-Sea and of Jordan) without (as Philosophy phraseth it) a Divine concourse: God is the primus motor, and his Providence is the primum mobile of all Created things, and have their Dependency upon their Creator (both as to being and as to motion and as to all-things, Act 17.25.28.) and not created being can make any motion, more than the lesser Wheels can move in a Clock or Watch, without the Impulsion of the greater Wheels thereof: yet still we must know, when this Great Creator worketh any Marvels (yea or Miracles) he still holdeth Nature as a Pen or Pencil, in his Hand, and draws his own Models or Platforms (either Ordinary or Extraordinary) according to his own pleasure, yea 'tis all one with GOD whether he act with it or without it, by a power that is Almighty, All sufficient (of itself) and infinitely Superior to it, for he is under no obliging necessity of being confined to use Nature as his Pen or Pencil. Though this general Discourse hath (beyond my expectation) swollen much upon my Hand, yet have I all along judged it necessary to say all that I have said, for a fuller Explication of my present Subject (which ought to be distinctly discoursed) before any Application can be made thereof: therefore to avoid any farther prolixity, I shall (for brevity sake) confine myself to three Heads. 1st. The Sorts. 2ly. The Scenes. 3ly. The Significations of those marvellous Signs and wonders, etc. 1. Of the Sorts or Kind's of them: 1. Philosophy telleth us of three sorts of Signs: 1st. Such as are memorative (called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) which recalleth something that is past, to present remembrance, as the Rainbow is a standing Sign and Monument of the past Flood, and as that stately and lofty Pillar, lately Erected nigh London-Bridge, is a Monument (so called) of the late dreadful burning of London. 2ly. Such Signs as are Demonstrative (called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) which do show something that is present, as Smoke doth Demonstrate some Fire to be present, and the Bush, that Wine is then and there to be sold, and such like, as are Ordinary; and so those Signs Extraordinary, which accompanied the primitive Believers: Mark 16.17.20. did all signify God's presence coworking with them, working wonderful Works, both in Preachers and Hearers, etc. 3ly. Such Signs as are Predictive (called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) which presageth or foreshoweth something that is Future, and will come to pass, as redness of the Sky, at the Evening, betokens a fair day approaching; but in the morning the same is a Sign of Rain or Wind, Mat. 16.3. This is proved and approved, by Universal Experience, the probable Reason whereof in the course of Nature, may be this, the Setting-Sun carries off those red Clouds all along with it, out of our Horizon, into the other Hemisphere, and there disperseth them, either to a Consumption or to a Rainy day unto our Antipodes, but the Rising Sun, carries the Red Clouds up aloft along with it, into our Meridian, and then dissolves them into Wind or Rain; not unlike to this, is that Prognostic Monastic of the Poet, from the various colour of the Firmament.  
Caeruleus pluvias, Denuntiat Igneus Euros. A watery Sky foretelleth Rain, and a red fiery Sky foresignifies high, boisterous and tempestuous Winds. These (and such like) are called natural and ordinary Prognostics, and not at all unlawful in their own nature, for CHRIST did not reprove the Pharises and Sadduces (in Matt. 16.3.4.) for their being weather-wise (though it belonged not to their Profession) and for their discerning the Face of the Sky, concerning fair and foul Seasons, to the more aptly ordering their secular Occasions, he did not blame them for this absolutely but comparatively only, because they could be so skilful in the Book of Nature, yet were so unskilful in the Book of Scripture; saying, certainly, you Leaders of the People cannot be ignorant what the Scripture testifies, that the Messiah shall make the Deaf to Hear, the Dumb to Speak, the Dead to Live, etc. Such [signa insignia] Wonders hath been wrought by me, as never were seen or heard of, and ye yourselves cannot but acknowledge it, John 11.47. Besides, the Testimonies 1. of Angels. 2. Of the Star. 3. Of the Dove. 4. Of my Father. 5. Of John Baptist. 6. Of the very Devils. Yea 7ly. Of the Multitude, yet cannot ye Discern the Signs of the Times. Ye must all therefore be (saith our Lord) either a sort of sordid sorry Sots, or deep Dissemblers and Hyperbolical Hypocrites, or both, in sceming so critical to inquire after the Messiah, so curious to search after the Truth, which ye are neither careful to know, nor conscientious to obey. Yet there be other Signs, which are) besides those Natural and Ordinary, even preternatuacls and extraordinary, which are prognostics also of future things, Neither is it Unlawful, to pass a General Judgement, though a Particular without a Special Gift may be) upon them, as will be made more Distinctly manifest in the Application of the whole. Again, Those prognostic or presaging SIGNS are Reduced to Three Heads, They are either 1. Omens, or 2. Monsters, or 3. Prodigies. As to the 1. to Omit all the Omens observed by the Superstitious in a way of Divination, as, Sneezing, Valentines, stumbling upon the Threshold in the Morning at first going out, stepping over the Threshold with the left leg first, or knocking the Knees or Legs one against another, even to a Fall, etc. The Superstition whereof I have Demonstrated in my Antidote against Popery, pag. 14, to 18. However Dreams appear to be ominous either for Good or for Evil, or for both, not only out of the Platonic, Stoic and Pythagorean Philosophers, but also out of the Scriptures as in Pharoah's, young samuel's, daniel's, and Joseph's Dreams, there was an Omen in them all: now, They are either 1. Natural, and such are very Deceitful, Eccles. 5.7. So not to be Regarded unless, for such and such Ends, as I have mentioned in my Treachery of the Heart. pag. 92.2. Diabolical such as (some supposes) Pilat's Wives was, whereby the Devil might endeavour to hinder the Work of our Redemption. 3. Divine Dreams, which sometime be doubled, and so do make a deep impression, as that of Pharaoh, etc. Gen 41.1, 5. etc. Thus 'tis said, God came to Abimelech in a Dream, Gen. 20.3. This was frequent under all the Old Testament, and at the beginning of the New: but now since God has spoke his Will, in his Word, to us by his Son, Hebr. 1.1.2. We must not now expect any New Revelation about any Divine Truth from God in Dreams: yet possibly God may communicate some Information about Humane Events to his Godly Servants by Dreams: Instance Monica's Dream concerning her Son Augustin while he was a Manichee, That her Son should return to the true Faith of his Mother, which she construed as a good Omen, and accordingly the Lord heard her Prayers and Tears for him, and caused him to return: There be sundry others in Ecclesiastical History which I passby, and pitch only upon blessed Pareus' Dream, related by his Son Philip writing his Father's Life, as a Preface to his Comments. Saying this, I dreamed in the year 1618. (The very year of a great Comets appearing,) that I saw all Hildeberg in a thick Smoke, but the Prince's Palace all on a light fire: Hereupon I Prayed, Oh most merciful GOD! divert from us this most sad Omen, and save thy Sarepta from these Desolations by the Enemy, both within and without. Thus the Good man dreamed, and thus he prayed, but the Decree was gone forth, and shortly after executed according to his Dream. Yet this is a most certain Truth, That all Dreams are not significant, much less have any thing Divine in them: Therefore 'tis not only Folly but iniquity also to put such an Universal Stress upon them, as if God always warn us in and by them concerning future Events: This is not only Vain Curiosity, to search into Secrets, but also a Sinful Superstition.  
The Second Predictive Sign are Monsters, so called à monstrando, because they do premonstrate some future Events, though it be not every one's part to assign them in particular; as before the Destruction of Jerusalem, a Cow did bring forth a Lamb; the Destruction of the City was presaged by it, etc. Philosophers telleth us, That there are no Monsters properly among Plants, but only among Animals, and among them, 'Tis not barely Excess, as in Giants, or Defect of Quantity, as in Pigmies) that make a Monster: but when the Animal doth so much vary from the Right Disposition of its own Kind, as to make it either Horrible or Miserable, then 'tis a Monster. Those Animals are Monsters, that have two Heads and but one Heart, which is the Fountain of Life: this makes but one Animal, yet Monstrous: but, If there be two hearts as well as Two Heads, This make 2 Monstrous Animals, for in such 'tis observed, when the one sleeps, the other can wake, when the one laughs, the other can weep, when the one Dyeth, the other may over-live, as Buchanan observeth, Rer. Scot lib. 3. Some, indeed, do make those excesses and Defects of Nature (mentioned, Leu. 21.17. to 23.) monstrous marks of Disgrace, as if Nature had See her black Brand of Disgrace upon them, and as if those monstrous Deformities of the Body did Demonstrate the like Defects and Deformities in the Soul: 'Tis true, concerning those that are crook'd-backed (which is one of those brands of Nature mentioned in Levit. 21.) Plutarch saith, They do [Nemesin propriam portare] carry upon their Backs their own Destinies, and so, indeed, our crook-backed Richard did, etc. But the Tenderness of God in the Levitical Law, towards such is very observable, that though none such must be admitted to offer up fire-offerings to the Lord, lest they should pollute God's Sanctuary, both as they were to be Types of a Comely Christ, Ps. 45.3. and Cant. 5.10. etc. and as they should be better than their Sacrifices, which were to have no blemish, Levit. 22.20. The Offerer must be no more blemished than the Offering, yet might they eat the Bread of their God, Levit. 22.22. which shows us, That our Involuntary weaknesses shall not Debarr us of the Seals and Benefits of Christ: But the other Priests for Voluntary Uncleanness were Deprived of that Privilege which the Deformed ones (wherein they were not blamable) had Admission unto, Levit. 22.3. yea further, The Scripture telleth us, That Halting Jacob was true hearted, that Blear eyed Leah was both fruitful and faithful, Stammering Moses was the meekest man upon Earth, and Mephibosheth though he was lame, yet was he loyal, etc. as if the God of Nature did commonly compensate and Recompense all the Defects of the Body, with a better and more blessed Surplusage in the Sůl: But to passby all the Defects in Nature, and Speak only of the Excess, which Philosophy phancyeth cannot make a Monster, Seeing 'tis no more than the Highest Vigour of Nature, wherein she exerteth her utmost strength for producing of Giants, yet those prodigious mighty men, the Scripture mentions, Gen. 6.4. Numb. 13.28, 33. Deut. 1.18. and 3.11. Amos 2.9, etc. were probably Monsters, being both monstrous in their Manners, and in their Mightiness: Some as tall as Oaks and Cedars, Amos 2.9 and one of them, viz. Og, was so massy, that a Bed of wood was not strong enough to bear the Vast Weight of his overgrown Body in turning himself upon it, but he must have a Bedstead of Iron, and that too, that it might be as a just Proportion to his Bulky Body, must be fifteen foot, that is, five yards eight Inches long and seven foot broad, Deut. 3.11. yea so great some of them were, that the Greatness of the great God himself is ascribed to them, compare Numb. 13.33. with Isai 40.22. where other men were said to be as Grashopppers, poor, low, contemptible things in comparison of those Monstrous Giants, as well as in comparison of the Mighty God.  
So that Theology (more noble than Philosophy) doubteth not to call that Race of Rephaims' Monsters, such as great Goliath, who could not only bear and wear Weapons which (at the least) weighed above two hundred pounds' weight, and walk with them, but he was able to wield them and to War with them. 1. Sam. 17.4, 5, 6, 7. Oh what a prodigious Monster was this man, Armed Cap-a-pee, and stalking in the Field like a whole walking Armoury. However that Giant (called [is middah] a man of mighty measure) having twenty four Fingers and Toes. 2. Sam. 21.20. 1. Chron. 20.25. may well enough be deemed a Monster among men, yet notwithstanding those two mighty Monsters aforenamed went into the Field like Thunder and Lightning (defying the God of Israel) they went off (both of them) like sooty smoke, and stinking Snuff: Now the God of Nature never sent any of these mighty Monsters into the World, in those ancient times, but it was to praemonstrate that much Rapine, Violence, Arbitrary Oppression and Tyranny should be perpetrated by them amongst men, as Nimrod, that mighty one or Giant (according to the Greek) that Magnifico, or Grand Rebel (as Hebr. Nimrod signifies) and that first Babel-builder, was a crafty and cruel Hunter (not so much of Beasts as) of men, whom he sacrificed to his Lusts, he was the first who (after the Flood) set up an Arbitrary and Violent Domination over Men (pursuing those that would not submit to his Tyrannical Yoke) with no more pity than Hunters show to Beasts, which they Hunt for their Pot or Spit: Hereupon Tyranny is in Scripture alluded to Hunting. Jer. 16.16. Lam. 4.18 Monsters in magnitude prove mostly Monsters in manners too, this Nimrod who was a Rebel to God his Superior (as his name signifies) was also a Tyrant to Men that were his Inferiors, having a Belluine not a Genuine greatness: and though our present Times doth not produce such literal Monsters, as the ancient Times did, yet God knows) we have too many mystical and moral Monsters, both Inferiors who become Monsters in Iniquity, (none such Sinners and matchless among men) and Superiors who become Monsters in Tyranny, grinding the Faces of their poor people, both those sorts of Monsters do premonstrate the Judgements of God against them, they are linked together: but above all, the greatest Monster, that this day affordeth is that Behemoth, that Beast of Beasts, the Antichr●st who may well be called a Monster (according to the Philosopher's definition of it) A Monster (saith he) est peccatum naturae, etc. A Transgression of Nature, wherein strange Members in the Body, and Strange qualities in the Mind, are produced and exposed to open view: how well this doth [quadrare] and accordeth with the Romish Beast, appeareth by considering two Scriptures. Dan. 7.7. and Revel. 13.2. etc.) 1●. daniel's 4th. Beast (which was the Roman Power (is not likened to any certain Beast (as the other three aforementioned are) because no particular Beast (amongst the most savage the World bringeth forth) can be named so cruel and so monstrous as to express the Cruelty and Monstrousness of that fourth Monarchy, no not, although it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as H●mer saith, a Lion before, a Dragon behind, and in the midst a Chimaera: 'tis therefore a nameless Monster, made up of all the cursed properties of the forenamed Beasts: This Beast is said to be divers from all the Beasts, not only for its monstrous qualities in the mind (having all and more of all the other Beasts) but also for its monstrous Members in the Body, Described by Daniel, and 2ly. by John. Revel. 13.1.2.11. Having 7 Heads (to Plot with) and 10 Horns (to push with) the Feet of a Bear, and the Mouth of a Lion, Himself like a Leopard, and the Dragon giving him Power, as if all Monstrous Immanity were met together in him; This is the man of Sin, and the mighty Monster of present times, which doth plainly premonstrate, nothing can be expected but Barbarous and Savage Outrages, until Christ (our true Hercules) come to cut off all the Heads of this Lernaean Monster, and his Carpenters come to saw off all his Horns. This is that Ahaz, 2. Chron. 28.22. This is that Nimrod (or Rebel against Christ, even Antichrist) of our Day, that mighty Hunter (even of the Lives and Souls of men) before the Lord, who dare Hunt thus, in spite of an Allseeing God, who beholdeth all his bold, boisterous and brutish Hunt, Ezod. 3.7. This is that mystery of Iniquity, and mother of Harlots, that has made so many Kings of the Earth drunk, with the Intoxicating Cup, of her (both of corporal and spiritual) Fornications. I have sometimes wondered why Sir Edward Cook (that strenous Lawyer and Lord Judge) used to call Royal Prerogative, a mighty Monster, and I cannot tell how to put a sounder sense on it, than by Interpreting his Words thus; That Popery in all Kings and Kingdoms brings forth Tyranny, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Evil Bird, Evil Egg, as is the Mother so is the Daughter; This Monstrous Beast brings forth most Monstrous Births: no doubt but there is a just Prerogative (well butted and bounded) belonging to Kings, yet may it be said of it, as Naturalists say of the Dragon [serpens serpents vorando-fit Draco] as when an overgrown Serpent hath devoured other Serpents, that are lesser and below him, thereby he becomes a Dragon. So when Royal Prerogative hath swallowed both Privilege of Parliaments and Liberty or Property of Subjects, then doth it Degenerate into a Tyrannical Monster, and this is evident in Popish Kingdoms, where the King is called a King of Asses, their Subjects being as so many Vassals, Peasants, and silly Asses, tamely couching down under every Burden, that an unlimited Prerogative Imposeth on them: As that Creature is commonly Reputed a Monster wherein the common Rules of Nature (which never intendeth any monstrous thing) are prevaricated: so this Prerogative (that Sage Judge so Styleth) may well be accounted a Monster, when there is any notorious prevarication from the known Fundamental Laws of the Land there y when all Law becomes swallowed up with an Absolute and Arbitrary Domination, and when no rule is observed therein, but Sic Volo sic Jubco, stat pro ratione voluntas. And quod libet licet which are the Proposals of Popish Parasites to Popish Princes, Thus one Monster begets and brings forth another in its own Monstrous likeness. The beastly Religion of that Monstrous Beast of Rome, both begets and brings forth Monstrous Tyranny, changing Due Prerogative into a true Monster. God Almighty bless this poor Land from all such Prerogative-Monsters, which have so long infested Europe: Though Africa hath been always accounted famous for affording most Menslers, according to that old Adage [Africa semper aliquid novi sen Monstra Assert] and I find this Story in Record, That in Africa near Nilus were found a few Mice, only one half made up, Nature was there taken in the very Nick, how she was prevented from perfecting her Work I know not, yet this (saith my Author) I know, she had wrought Life in the foreparts thereof (Head and Breast) but the hinder parts still remainedunformed, unquickned, still abiding in the fashion of a little lump of Earth, and so she lest them; but by the Premises it appeareth that Europe as well as Africa aboundeth with Monsters, and not so much with monstrous Mice which mar the Land, as 1. Sam. 6.5. Or as Pliny writes, with such Mice which drove out the Inhabitants out of Troas and the Island Gyarus. Pliny lib. 8. cap. 28. and 10. and 10. cap. 65.68. Nor with such Mice as Speed in Essex mentioneth in the year 1581. (just an hundred years ago) which came in a great Army and overran the Marshes of Dengy Hundred, near unto South Minster, shearing the Grass to the very roots, and so tainted the same with their venomous Teeth that a great Murrain sell upon their cattle that grazed thereon. Alas Europe is now Infested not only with Land Marring Mice (which threatneth both a Famine of Bread, and a Famine of the Word too, Amos. 8.11.) but also with monstrous and Landmarring Beasts, such as are butting pushing Rams and slinking nausty Goats, Ezek. 34.17.18.19.20. to wit, the Popish Clergy, who eat up the Best, and beat down the rest, with their foul Feet, and for wholesome, obtrude Brackish water upon men, to quench their Thirst, muzling and misleading some silly Souls, to feed upon Traditions, lying Legends, cheating Indulgences, vowed Pilgrimages, hard Pennances, & e. They are glad to eat such as they can catch, but other more enlightened Souls as cannot touch, taste nor handle with them, they thrust with the side, and with the shoulder, v. 21. and push them with their Horns of Excommunications and Persecutions, until they have scattered them ahroad. They force them out of the Fold, Flock, and Pasture of God's Ordinances, administered in power and purity: in such a case what can the Righteous do? Ps. 18.3. They are not able to abide the pushings of those Monstrous Beasts, they must either Fly or die, they have not a Third for their choice, oh pray, that Christ (the good Shepard) may come and save his Flock from being a Prey to those Monsters, and to Judge between Cattle and Cattle, and to cause those unclean Beasts to cease out of this Land, and other Lands in Europe, v. 22 to 26. The Lion Nero, and other Slaughter-Slaves of Satan, assuredly shall not worry God's Flock for ever. 'tis God's promise I will cause the unclean Spirit (of the monstrous Beast) to pass out of the Land, Zech. 13.2. But what a deadly By't this deadly Beast may give at passing and parting we know not, morsus Bestiae moribundae sunt maxime mortiferi, the good Lord give us a good Deliverance from the last By't. The third Predictive Sign or Wonder, is prodigies prodig●um, some Etymologizeth quasi predicium, because 'tis predictive and prognosticating: others quasi porro agendum [more and further to do] as a Prodigy portends God hath some more and further great Work to do in the World: in Greek 'tis called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 terren, because a Prodigy is an affrightful prospect. In Hebrew 'tis called [Mopheth] a Jasaph Splenduit, fulsit, Illuxit, because Prodigies (especially those in the Heavens) have a shining spendour, which do dazzle the Eyes of beholders, and oft Astonisheth their Minds with their sparkling and shining Lustre. The word [Mopheth] Deut. 13.2. Is Translated portentum (quia Indicat quid porro tendatur, because it portends some further tendency of Providence) though there it be used for fallacious Wonders, which the Devil (by Jannes and Jambres) wrought, through God's permission, for the further hardening of Pharoah's Heart. True Portents, Prodigies, or Wonders (that do exceed the common course of Nature) are always God's Seals, which he never sets on for confirming an untruth: they have (in the general) a persuading power to believe, and prompting us to awake out of our lazy slumbers; hence one wittily compares Prodigies exposed to View, unto a Musicians first strokes upon his Instrument, to try in what tune it is: and then he puts forth his most excellent dexterity in playing over sundry choice Lessons, with most melodious and Ravishing Music: Thus when the great God doth expose his wonderful Prodigies unto Public view, and the knowledge of Mankind, it plainly portends that he therein is tuning his Instrument, (as he is the chief Musician, according to David's Dedication to many of his Psalms) and that he is about to play over some eminent Acts of Providence (which he will manage throughout with most excellent skill) upon the Stage of the World, even such curious Lessons, (though consisting of Discords) which may prove sad cordoliums to the Wicked, yet sweet Cordials to the Godly.  
The second particular in this General Discourse, is the Scene whereon the great God shows his marvellous Signs and Wonders, and where they have their extraordinary situation: whereof we cannot have a better account from any better Hand, than from the sweet singer of Israel Ps 135.6. Where after he had declared. 1. God's Goodness, v. 3. Then 2. God's Greatness, v. 5. Yea greater than all Gods, either Deputed (as Magistrates, Ps. 82.1.6.) Or Reputed as Idols Ps. 115.4.1. Cor. 8.4. He comes to declare what a most free Agent, this good and great God is. v. 6. Doing whatever pleaseth him, whereby he confuteth three sorts of the Truth's Adversaries: 1st. The Stoics that bind Gods Almighty Hands, under a Fatal necessity, as if God could do nothing but as second Causes do move and oblige him: 2. The Epicureans, who dotingly Dream, that God (called Actus purissimus) is altogether Idle, sitting in Heaven at his own ease, and altogether unconcerned with the Affairs of this lower World which (they say are managed by chance and fortune: 3. The Ethnics, who confess God to be concerned in the greatest matters of this lowermost World, but not with the least of them, saying, Non vacat exiguis Rebus Adesse Jovi. Jove is not at leisure to be present at small matters.  
David here doth Demonstrate the grossness of all those three mistakes; saying, God is always at work, as John 5.17. and he works freely what he pleaseth. Ps. 115.3. and under no Constraint or Restraint, no second cause can either help him or hinder him, even the seeming Impediments he over-ruleth, and making them serviceable to his own irresistible Will: as Phaorah's Daughter is made to preserve Moses, who was to Destroy Pharoah's Kingdom, etc. And lastly, he nameth the three grand Stages or theatres whereon God worketh what he willeth, both his Ordinary and extraordinary works, to wit, Heaven Earth and Sea, the great God is concerned in all things that come to pass in all these; parts of the visible World: This leads me from the General to a particular Discourse of those mighty Signs, Wonders and Prodigies, which the great God hath very lately shown to the World, upon all those three Scenes or Stages. And first in the Heavens, this Mighty God (Jehovah not Jove or Jupiter) is declared to be the Maker of all Meteors, Jerem. 10.13. Ps. 135.7. whether they be Fiery, Airy, or Watery, and whether they be Ordinary or Extraordinary. 1. Ordinary, 'tis the great God that causeth Vapours to ascend from the ends of the Earth. Ps. 135.7. And Jerem. 10.13. Those Vapours the Sun, Moon and Stars exhaleth out of the Earth and Sea (by the Ordinance of the Creator) whereon those usual Meteors (as Clouds either with Rain or without, Thanders and the Rainbow &c) are made as on their proper matter: This may be exemplified in the little World (Man) in whom Vapours are experienced to Ascend up from below unto the Brain, and from thence again do Deseend in a Defluxion of Rheum down upon the Lungs, etc. Thus it is in the Great World, as to the first common Meteor, to wit, Clouds, which are moist Vapours dra●n up (as is aforesaid) into the middle Region, where being, by the coldness thereof, condensed and congealed, they so continue there, until by the warmth of the Sun they come to be dissolved and turned into Rain. Zanch. de Open r. Dii. lib. 3. cap. 6. pag. 381. Hereupon they are called, God's Garden-Pat for watering Plants, wherewith he duly watereth, the wide Garden of the World. Now this, though Common, is one of God's mighty Sig s and Wonders that he should bind up such a vast weight of water in his Clouds, which are nothing but Vapours knit together, and so are Vessels much thinner than the Liquor contained in them, 'tis a mighty Wonder, that the Clouds are not rend under them, Job. 26.8. And so to cause a Cataclysme (or warer Spouts, as Mariners call them) to drown not only Ships at Sea, but also the whole Globe of the Earth. This wonderful work of God, (that such a Massy weight of Water, should be confined to a thin Cloud, as if a strong man should be conjured into a slender Cobweb, and there be kept Nolens Vole●s) If well weighed, would be sufficient to convince the greatest Atheist in the World, of an Omnipotent Deity: no mere man can spread aloft the thinnest Curtain [absque fulcris] without some solid thing to uphold it. Yet the great God spreadeth those thin Curtains (the Clouds) over the whole Face of the Firmament, Job. 25.9.36.29. such as have great Floods bound up, sometimes in them, as in a Garment, Prov. ●0. 4. Yet have they nothing but the fluid Air to sustain them; there be also Clouds without water (as well as with) which seem to carry the less Wonder in them: yet if we Consider, that all Clouds are Gods Sponges (as Zanchy, that Divine Philosopher calleth them) which are in time filled with the waters that are above the Firmament, and the true reason, why some Clouds do Rain upon the Earth, and others do not, is, because God doth not squeeze all those Sponges with his mighty Hand: and thus God saith, I will command the Clouds to Rain no Rain upon this or that place. Isa. 5.7. Those are Clouds without Rain Prov. 25.14. For God presseth them not, and those which God squeezeth (as man doth a Sponge,) he doth it not with all his might, but gently, that they may moderately drop upon the Earth to refresh it, but not to Ruin it, as was done to the Old World, when God opened the Cataracts of Heaven and wrung those Sponges hard upon them: the Consideration hereof should bring man to the knowledge of the Power, Wisdom and Goodness of God, Rom. 1.19. Job. 38.37. Jer. 5.22. The second common Meteor is Thunder, etc. This is also Wonderful, that Fire and Water, should mingle in one Cloud, and that Hard Stones (according to the vulgar Opinion) should come out of the midst of thin Vapours. These are Wonders in Nature far beyond Humane Apprehension, that one and the same Cloud should one while be an Airy Sea, to power down a whole Tide of Water, and another while, (even immediately) be as some Airy Furnace, which scattereth abroad flashes of Fire, into all parts of the Earth, astonishing the World with the dreadful noise of that Eruption, and that God should fetch Fire out of the midst of Water, and hard Thunderbolts out of the midst of such a soft Exhalation as a Cloud is: Hac sunt sane Tremenda, atque admiranda, no less to be Dreaded than Admired: The third common Wonder in Nature is the Rainbow, fixed upon a watery Cloud, by the Reflection of the Sun upon it, This is such a wonderful work of God, that the very Heathens feigned it to be the Daughter of Thaumantias (which signifies Wonderment. This is a work topful of Wonders, witness 1st. The beautiful Form and Fashion of it, a Semicircle, the ends whereof were never seen by any Mortal, but as 'tis terminated by the Horizon. 2ly. The Various Colours it carrieth exceeding the splendour and livelyness of the deepest Dye in the World) which have (as some conceive) their various Significations, as the two grand Destructions of the Old World, and of this New by Water and by Fire, the watery colour of the Rain Bow signifying the former, and its fiery colour the latter. 3ly. The several Prognostics of it, according to Scalage, saying, a morning Rainbow portends Rain, but an evening one, fair weather. 4. The Shape of it, being that of a Bow (therefore called the Rainbow) which yet never shooteth any man, unless it be with Admiration, Delight, etc. 5. The posture of it, the Bend of the Bow is from the Earth and towards Heaven, as if man were shooting at God, and not God at man. This Bow with both ends downwards and its back to Heaven; must needs be [nuntius faediris & serenitatis] an Emblem of Peace, and a messenger of Mercy to mankind, for he that shooteth holdeth the Back of his Bow always from him, and this may be the Signification of its third (to wit Green) colour, that is, the merciful preservation of the World, betwixt those two grand Destructions of it, signified by its watery and fiery colours aforesaid. 6ly. The unreadiness of it, as to any Execution of Divine Displeasure. David saith, God hath bend his Bow, and made his Arrow ready, Ps. 7.12.13. But here, though the Bow seem bend, yet we see no String, neither do we either read of (as Ambrose well observeth) or behold any Arrow ordained for this Bow: If he doth so at any time, 'tis, (as the Psalmist there tells us) against Persecutors, and not against his People: The time would fail me to speak of the Wind, both Tempestuous and Whirlwinds (whereof I have spoke something of it in my Crown of a Christian, in Chapter of Meditation) and of other Meteors, in the Firmament, that are ordinary products of Nature, yet Marvellous Wonders in Nature, as to man's Capacity and Apprehensions; It shall suffice to say only this in General at this time, which is no less a signal and singular Wonder, that out of one and the same equal matter (to wit, out of those same Vapours, which are exhaled out of the Earth and Water) so many several and differing Meteors should be engendered by the Almighty Power, and unsearchable Wisdom of God.  
Come we now to those that are Extraordinary, and confine ourselves to this past year (1680.) only which God hath made Annum Mirabilem, a wonderful year, as he did that past year (1660) also. How those two famous years run in Parallel lines, and yet how that Congruity hath also its Disparity, is made manifest in the Application: The 1st. Sign from Heaven or Prodigy in the Heavens that this Wonder-working God shown to the World, was according (to my now modelled method) that prodigious Comet, or Blazing-star, seen all over Europe, upon which I have Published, (for public good) a little stitched Book of three sheets, Entitled, A Philosophical and Divine Discourse Blazoning upon this Blazing-Star, unto which, I must here refer the Reader, for a distinct discerning of the Product, Form, Colour, Motion, Situation, and Signification or Probable Prognostics, etc. Thereunto Here adding this little supplement, at this time: This last Comet (in the year 1680.) was so prodigious, that the like hath not been seen (for length and breadth of its Train) this 800 years. I have consulted Osiander's Epitome of the Centuries, who (indeed) mentioneth a Comet of an unusual magnitude, a little before the Death of Constantine the Great, which (he saith) was exposed to public view, [tanti principis obitum Destgnâsse] as a Prognstoick of the period of so great and so good a Prince, Cent. 4. Lib. 2. Cap. 25. pag. 214. And the same Author tells of another Comet, of a prodigious greatness, shooting his Dreadful Rays above the City Constantinople, and reaching almost (as he saith) from Heaven to that City, which was (as he addeth) to give warning of Gajan the Scythian and Arrian's Design to set that great City on Fire, yet through the goodness of God (at the prayers of his People in it, that Hellish Plot (as he saith) was most graciously prevented) and that by an Apparition of an Host of Angels, which terrified this Cursed Arian, from his burning project. See Cent. 5. Lib. 1. Cap. 19 Pag. 89. I would to God the same mercy may be shown to London, for the prayers of many in it. Gen. 18.32. isaiah 65.8. The same Author also telleth of another Comet, in the 6th. Century, which did portend the Overthrow of the Metropolis of Cilicia by an Earthquake, and much more mischief done in the East. Cent. 6. Lib. 1. Cap. 34. and of another Horrible one of an unusual Longitude in Justinian the Emperor's time, which foreran that horrible Butchery the Hunns made over most of Europe. Cent. 6. Lib. 3. Cap. 9 in the year 557. after Christ. But I do not find (in my Reading any such prodigious Comet (as to its Train) save only that one which was the forerunner of the Turkish Monarchy in the 6th. Century, and who knows, but this parallel Blaze may likewise presage the Approach of the fifth Monarchy of our Dear Redeemer, who will (sooner or later) take to himself his great power and Reign. Rev. 11.17. He will certainly Divide the spoil with the strong, Isa. 53.12. He will not always be an underling in the World, but will put in for his part which his Father gave him. Ps. 2.8. in despite of a strong Turk, strong Pope, and strong Potentates, and a strong Devil, (who is the Master of them all) for his Father will make all his Sons Foes his Footstool. Ps. 110.2. and Matth. 22.44. He will put down all power that is opposite to the power of this Prince of Glory. 1. Cor. 15.24. and put them (who now Crest it high against Christ) into the fittest place for them, to wit, under Christ's Feet. 'tis beyond doubt, that this present Comet, put Rome into a strange Consternation; oh pray, pray, pray, that the Influence of it may consume all the dregs of the Roman Church, in all that B●asts Dominions, as Keplerus foretold long ago, should be the effect of that Conjunction of Saturn and Jupiter, in Leo, a sign of the Fiery Trigon. And the reason why such an Effect was expected, may be this; The various Returns of those eminent Trigons, fall out very rarely in the World. Acute Tychobrahe, thus reckons them. The first was under Enoch. The second under Noah. The third under Moses. The fourth under Solamon. The fifth under Christ, Tabernacling in Flesh. Then the Roman Empire was in its Zenith or highest Advance: The sixth under Charles the Great, when the Roman was turned into the Germane Empire, and the seventh draweth nigh, which is supposed to have a Sabbatism (as the Sabbath of Rest, followed the 6 Days labour at the Creation) in its Womb. Our Blessed [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or] Master of the Marriage Feast, reserveth his best Wine for this last time: Although (that Universal Scholar) Alsted make a little variation of those 6 aforesaid Conjunctions and Revolutions, yet he fully agreeth with Tychobrahe in this, that the seventh great Revolution of the superior Planers, falleth upon our last times, and doth certainly portend some great and universal mutation (as all the other six hath formerly done (especially considering that those Planers in their seventh Return, hath perfectly completed their circular Motion, and then are in the same point and posture that they were placed in at the Creation of the World. Alsteds' Encupl. Uranosc. Lib. 11. Pag. 125.  
That which startled the great men of Rome so much, at the Blazing out of this Comet, was, the Mathematicians there observed it to be in the Train of it, six times longer than that which did portend the last Pope Alexander the VII. Exit out of the World: This Discovery put the present Pope into such a cold paroxysm, that nothing but a Dutch Stove could keep him warm: I doubt not but that cold Sweat which hath seized now upon all the Limbs of Antichrist, will (in due time carry off, not only him, but such as should succeed him, by the Breath of Christ's Mouth, and by the brightness of his coming. 2. Thes. 2 8 A prodigious Comet, and a Climacterial Conjunction (Astrologers say) are a double Seal of the great God, to aseertain this great Truth.  
In that lesser Conjunction of the two superior Planets, in the year 1664. The Comet followed the Conjunction as a Seal, for Confirmation that dreadful Effects were portended thereby, which not only this Land (in Fire, Plague and Plots, etc.) but also most of Europe (in most Desolating Wars) smarted under, but as to the Total, Greatest, or Clymacterical Conjunction approaching (which cometh to pass only every 800. year) this hath as its Seal) a Dreadful Comet as its [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] or Harbinger going before it, and showing itself first to awaken and amaze the Drowsy Secure World, etc. However we (well enough) may call it a Divine Preacher (or Preco) scent from God, to point out some sacred Truth out of Heaven, to the Inhabitants upon Earth; 'tis an Orthodox, and Authentic Preacher, backed with such insuperable Authority, as neither the proud pashur of Rome, nor any of his popish Prelates, can suspend from its Office, or put to Silence, until it hath delivered its message, and done its Work, that its Creator gave it to do: It cannot be obscured (in its astonishing light and lustre) or dwindle away by any created Hands, but only by the hands of its own Maker. And now when it is gone off the Stage, Oh that the loud Sermons it hath preached, may still Sound in our Ears, and Sink down into our Hearts, taking deep Impressions there, though it be a good while after, as did those Sermons loudly and lustily cried out by Christ's Crier, or Forerunner (John the Baptist) who did lift up his Voice like a Trumpet, Isa. 58.1. and those sacred Truth, he had preached long before, had their blessed and saving Effect, long after, as John 10.41. The Word preached sometime before, sometimes Works, (and that considerable) after. Yea, may we not say of this late Comet, that it was some Prince-Peracher, having such Attendants before it and after it) all, as so many Curates under it, God himself (speaking to Job out of the Whirlwind, Job 38.1.) doth magnify Arcturus that Star of the first magnitude, and that always Riseth upon the 10th. of March exactly when the Sun Setteth) by describing how Stately he is attended with his Sons (the little Stars) that wait upon him. Job 38.32. In like manner the great God, hath so Ordered, that this late Blazing-Star (of a prodigious Magnitude in its Train) should have other Apparitions attending it (as small Curates to that Illustrious Preacher the Comet) especially that Fiery Dart which followed its extinction, within a few weeks after: This is the second Phaenom non or Apparition, which the great God showed to poor man as a Sign from Heaven, seeing none shown on Earth will convince us, it being with us as it was with those Christ-tempters' in the Gospel. Luke 11.16. They must have a Sign from Heaven, over and above all those mighty and matchless Miracles that Christ wrought amongst them upon Earth; They must have the Messiah to Thunder from Heaven upon them, as Samuel had done upon their Forefathers. 1. Sam. 12.16.17. to convince them of their Sin (in ask a King) and to bring them to Repentance: for as John's Baptist, was Christ's Forerunner into the World, so Repentance must be his Forerunner into men's Hearts, Houses, Cities and Countries, etc. Therefore to bring men to it, when they will not comply with the Council of Mortal Ministers upon Earth (as those would not with that of Samuel) God sends some Signs Extraordinary from Heaven, seeing [signa de Caelo sunt Formidanda] such Signs as God sends from Heaven are most formidable: Samuel bids that people first stand and Hear, v. 7. that is, Bustle not, Bristle not, but suffer a word of Exhortation, Heb. 13 22. When this would not do (the good old man being contemned by them, both in his person, preaching and power) he set GOD at work to speak to them by Signs and Wonders, and then Samuel saith, Secondly Stand and see, v. 16. that so those two Learned Senses (as Aristotle calls Hearing and Seeing) being both Affected, might be also Instructed: so God saith likewise Hearty Deaf, look ye Blind, Isa. 42.18. Thus the Lord saith to us in our Day, so gives us not only the Word to Hear, but also Signs to see, and that one Sign upon another, that they which will not Hear the Voice of the first Sign, might be moved to hear the Voice of the second, Exod. 4.8. Therefore did God send a second sign (the Bolis or Fiery Dart) immediately after the first, (to wit, the Comet) as a Seal annexed to it, in its direful prospects and prognostics: 'Tis true I cannot say of this latter, as I can of the former, that [●●isce Oculis Vidi] I saw it with my own Eyes, but sundry spectators of it doth assure me, that it was a long stir am of Fire, pointing down towards the Earth, and appearing but two or three nights, which was the cause of my not beholding it; Letters also from the Hague and from Copenhagen give a dark account of this Blaze, about the 27th. of February: This Liery Lance or Dart, Philosophers calleth Bolis, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jacit, to Cast, as if it were God's Javelin which he casteth at sinful men, as Saul did his against David. 1. Sam. 18.11. The Hebrew word [chanith] signifies also a very long Spear to thrust through at distance, yet no mortal man is armed with so long a kill Spear, as the great God is, no not great Goliath (himself) whose [chanith] or Spear was of a prodigious length and thickness. ●. Sam. 17.7. It was 26 foot in length, and like a Weavers Beam for thickness, besides its head, which according to the Hebrew [lahab] Flamed and which weighed twenty five pound: yet this long Flaming Spear is nothing to Gods Glittering Spear, Habb. 3.11. Which he draweth out, to stop the way of his people's Persecutors, Ps. 35.3. Where the word [chanith] is used. And although the great God is able to cut off the Greatest men with a bare nod of his Head or frown of his Face, Ps. 80.16. Yea to blow them away as so many small Dust-Heaps, Job 4.19. Yet the Holy Ghost here atributeth to him, Armour both Defensive and Ofensive, that his appearing for his people might appear sufficient, Ps. 35.2, 3. Notwithstanding God needs no bigger a [chanith or] Launce to kill an Atheist with than an Hair, as the dying Nobleman once acknowledged upon this occasion: He sitting in the Great Moguls Court, dallying with one of his Misses, she plucked an Hair out of his Breast, this little Wound, (made by that small means) presently Festered, and turning into an incurable Canker soon killed him: yea, suppose, man be as great as the Great Pope, yet Adrian the iv (an English man) can tell them by woeful Experience, that though his name (before he was Pope) was Breakspear, yet could he not break God's Spear, though it be no stronger than an Hair or Fly (in God's Hands) wherewith he was Choked: The word [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] Jaculum. A Dart, is used Heb. 12.20. Yet it also signifies that Plummet of Lead which Mariners cast down with a long Line to plum the depth of the Waters, lest the Ship run upon the shallow and there be shut up in the Sands and be broken; or which Carpenters use, to measure and mark out that part which they intent to Hue off or Plain. If we take it (in the first Sense) as a Fiery Dart, Philosophy saith, it signifies Drought, and portends War. Alsted Encyclop. Lib. 7. Cap 9 Pag. 469. If (in the second) as 1st. The Martyrs' Plummet, than it may signify God is sounding the Depth of Religion in our Land, Oh that the Ship (the Church) may not be found upon the shallows running all Religion into a Form only, denying the Power of it. 2. Tim. 3.5. Alas than the Quick Sands will swallow us up, or we shall run upon some splitting Rock. 2ly. As the Carpenter's Plummet, than God Bless us from the dreadful Divine Threatening mentioned 2. Kin. 21.13. That God wip not our Jerusalem (or London) as one wipeth a Dish when 'tis dirty, and turn it upside down. This he will do, If he lay judgement to the Line and Justice to the Plummet. Isa 28.17 This should make wicked men's (who shall certainly have their Due) Ears tingle, and their Hearts tremble, through Terror, Horror and Dolour, for God will not give over wiping until all the Dirt be done away; yet loveth he to fore-signify it, thus threatening that he may not strike, as ●●●brose observeth, God giveth us many warnings hereof, If God say to us as he did to Amos ch. 7.9. What seest thou? The sight of this second Apparition was, as God's Line and Plummet, to measure ●ut how much is to be cut off, yet the Square Timber or Stone shall be spared: Christ (that Skilful Carpenter, Mark. 6 3) will not cut an Hairbreadth beyond his Mark or Measure, when he gives the wicked their Due, it may be done without damage to the Godly. May we but see the Line or Plummet once in the Hands of our Z●r●bba●●ls, as Zech. 4.10. The Perpendicular put once into Parliamentary Hands, the wicked may be pulled down, and the Godly built up. But if nor, and God 〈…〉 upon our Iniquity. Ps. 130.3. We can expect nothing but the Line of consusion, and the stones (or Plumming,) of Em●ti●● s●. Isa. 34 11.  
The third Dreadful [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,] or Apparition in the Air, was on Dec 17. 1680. at Ottery nigh Exeter, near 5 at night, then appeared two great Army's, the one out of the North, whose Leader had a Coronet on his Head) the other out of the South, seeming furiously to join Battle, and a little Retracting, charged again most vigorously, this continued about an hour, till at last there came a Reserve and joining with the Southern, beats back the Northern in great Disorder, many were Tertified at it, and 'tis as true as it was terrible, etc. This Account came from a Reverend Minister, who (with many others) was an Eye-witness of it, while viewing the Amazing Comet, as published in Print.  
And the like before had appeared on Sept. 12. Though the Relation and Confirmation thereof, came not to Hand till Jan. 14. after. The same year near Portsnet, in Monmouth-shire, as the Scheme and Letter Testimonial of a judicious Minister of that Place, doth abundantly Testify: The Narrative is as follows.  
The first things that appeared were a Grove of Trees, a House on a Mountain, and a Church on its Southside. Next we saw a Hill on the North side, with a Grove and Houses therein. Then we noted a green square Meadow, between the two Hills, then void of men. We saw many great Rocks towards the bottom of the South Hill, and a great Golden Globe, glittering gloriously on the top of the Spire of the Church, and a red Vane upon it. Then a great River broader on the North than on the South, in which were Ships Sailing, from North to South under the Mountain with the Tide, where one of the Ships which was hindermost tacked about, and Sailed through the Fleet, and got before the rest. Then we observed the other Fleet Sailing with the Wind and against the Tide, from the South Point of the South Hill, and then meeting the other Fleet under the Grove, than the great Ship in the North Fleet, first shot, and the rest in order; then the South Ships shot at them, the Fire and Smoak we clearly discerned, and we heard the noise of Guns, after this we observed the Army marching under the foot of the Hill along the Cliff, by the Seaside; consisting both of Horse and Foot, from the South-point of the South-hill, towards the Square Meadow, than the North Army over the top of the Hill on the North-side, towards the square Meadow, where the Arms met, and after a shout, fought: the Swords and Pikes we clearly discerned. We noted more Ships in the North Fleet, and most men in the South Army, when we drew to the upper end of the Field, and after the Land Battle, we heard over our Heads three lamentable and sad Groans, Oh, Oh, Oh, at which we were much affrighted.  
Now this Apparition of Arms (yea and ex abundanti of Navies too) was doubled as was Pharoah's Dream: Gen. 41.32. on a three fold account, 1st. To show the certainty of its Prognostics accomplishment. 2ly. The celerity, or speediness of these things coming to pass. 3ly. To strike the greater Terror and Astonishment in right thinking minds, which Joseph the Interpreter of the 2 Dreams) prudently concealed from that Infidel Pharaoh, yet though the Visions or Apparitions (in the Royal Dreams) were two, the signification was but one. v. 25. Importing one and the same matter; Thus it may be in this Airy Apparition (which was doubled) as it is thus also in many Divine Revelations, whereof we find in Scripture some srequent Repetition, which yet have their singular use, to wit, a making more deep Impression upon the minds of Men, and importing both Assurance and Expedition of the matters foretold therein: Alas we need Line upon Line, and Precept upon Precept, Here a little and there a little, Isa. 28.13. and all little enough to praeponderate the dulness of our Hearing, and the deadness of our Hearts: to write the same things to the Philippians, though 'twas grievous to the Apostle, yet was it safe and advantageous to the People. Phil. 3.1. 'twas not a vain Repetition or an idle Tautology, but served to set forth the Necessity, Difficulty and Excellency of the matter so reinforced. Nunquam satis Dicit, quod Nunqu●m satis Discitur, Truth is never enough said, till it be enough learned. And because men's Breaits are Brawny, and their Heartstrings Horny, therefore are the Apparition of Arms in the Air Doubled upon us, the more and better to beat upon, inculcate and imprint those Divine warnings in the minds of men: Upon my diligent Search for Scriptural Parallels, and exemplification of Apparitions of Arms, I do find three especially: The first of them is very 〈◊〉, yet such as might have been prevented by a timely and true Repentance: the other are very comfertable: The first is that of Joel the Prophet who had such a Prophetieal Vision or p●arition of the Bab●●●am Arms, that should so swarm in upon Judaea, as to make that very Day a Day of Darkness, and of Gloominess a Day of Clouds and of thick Darkness. Joel 2.2. As if it had been (no light matter as they made it, but) a light-less Day, and (as it were) a doleful Doomsday. Their numerous Arms should come in great Swarms, which, as the Cloud of Locusts would Darken the Air, so as to turn Day into Night and spread far and near all the Country over, and that so suddenly, as the morning spread over the tops of the Mountains: and in this Apparition Joel boheld Flames and Flashes of Fire, burning up all before them. v. 3. Those Locust, should so consume the Country, as they go along with their vast Arms (as if all had been burnt up by Fire) turning the 〈…〉 Eden into a Barren Wilderness &c v. 4, 5, 6, 7, 8, 9, 10. wherein the Babylonians are Described. 1st. In their persons to be 〈◊〉, numerous, swift, terrible, skilful orderly courageous and Innumerable. 2ly. In their Actions, to wit, Depopulating the Land (which occasioned Famine,) Destroying their strong Forts, and filling all (both Church and State) with Confusion.  
The Lord God Almighty preserve this Land from such Persons and such Actions. Oh pray, pray, That God may not Hiss for the Fly of Egypt, and for the Bee of Babylon. Isa. 7.18. for those Flies would By't us, to disturbus in our peace, but those ●ees would sting us to deprive us of our lives. God Bless us from those Romish Locusts (so called Rev●●. 9.3) to wit, the Popish Priests, Monks, Friars and Jesuits, being (all) both numerous and voracious Creatures. Oh that such Pestilent Vermin may never have Commission from God to Marr our Land: As the Prophet proposed Repentance as a Remedy (before the Decree brought forth) to them. v. 12.13.14. saying, now, though it be late, yet not too late, Nunquam serô si seriô. Though some Locusts be already come, as Kimchy senseth it. So your Repenting for Sin, be but proportionable to your Rebelling against GOD. So sweet is his Nature, so gracious, so merciful, so flow to Anger, etc. He will Repent of the Evil, and who knoweth, if he will not leave a Blessing behind him. Yea he will certainly turn to those that turn to him. Zach. 1.3. Oh that England know such things as belonged to her Peace. Luke 19.42. Before the Gate be shut, the drawbridge taken up, and the Taper of Mercy be quite burnt out, etc. Then God would send out his Mandamus: Ps. 44.4. and come with his Non Obstante, Ps. 106.8. and Isa. 57.15. Yea and turn things to the contrary, as in Hamans' Day. Est. 9.1.  
The second Instance of a Scripture Apparition, is that of Jacob. Gen. 32.1. Which was not Terrible, but Comfortable to him, for it was not a visible Apparition of Arms of men fight one against another, but 'twas an Army of Angels: neither must we think (with the Hebrews and some others) that one Troop or Company of those Angels (which appeared as armed Soldiers) were for Jacob and the other against him, or yet that those two Arms appeared under the command of two distinct Generals, the one under the Precedent Angel of the Country of Mesopotamia (from whence Jacob was coming) and the other under the Precedent Angel of the Country of Canaan whither Jacob was now returning: this is a presumptuous fancy, and as false as presumptuous, for this would have rather affrighted than comforted Jacob, as to the Issue, but we find that Jacob without any fear, said upon the first sight of it [This is God's Host] v. 2. Mahanaim, Hebr. or two Arms: The Hebrew Rabbis say well in this, that Jacob in this third Apparition knew them to be the same Angels whom he had seen (in his Apparition) Ascending and Descending upon the lofty Ladder. Gen. 28.12 The Scope of this Apparition of Arms to Jacob was to strengthen his Faith in the way of his Obedience: Jacob was now going whether God had commanded him to go. Gen. 31.3. Laban's lowering look, makes Jacob look homeward (Oh that the Frowns of the World had this blessed effect on us) Laban pursues him, which put Jacob to a fright. v. 25. But God had whispered a word in Laban's Ear. v. 24. So was better to him than his own Fears. God had spoke for him (and so he can for us) in the Heart-of his Enemy's. Now, 'twas not true that Laban said [it is in the power of my Hand, etc.] v. 9 Jacob was now as one that Fled from a Lion (Laban had some shamefacedness) and a Bear (that had none) to wit, Esau met him, saith a Rabbi, This Apparition of an Host of Angels came to fortify his Faith, against his next and worst Fear; that he should now hope the same power which had protected him from the Lion Laban, would also preserve him from the Bear Esau, though he had sworn his Brother's Death, and came armed with 400 Cutthroats (at his Heels) against him.  
Jacob (who in his excellent wrestlings) had power with God and prevailed. Gen 32.26. etc. could not want power to prevail with men. Hos. 12.4. Let Persons, yea Parliaments go but that way God bids them as Jacob did, and they shall not want a Mahanaim, or Heavenly Host to convoy them through a boisterous Sea, where the Winds are contrary. Math. 14.24. and to conduct them through a wayless Wilderness, through never so many Profane Esau's, with Hundreds and Thousands of Cutthroats do waylay them: Jacob was back-set by Lowering Laban, and fore-set by bloody Esau, yet this Host of Angels carry him through both and all.  
The third Scripture Instance of Apparitions of Arms, was that in 2. Kings 6.17. which was a comfortable Apparition also, being an Army of Angels too, not of Men. Benhadad suspected his Councillor of Treachery: Some Courtier (that had been with Naaman ch. 5) tells him, it was Elisha that disclosed his Secrets, and so frustrated them by his Prophetic Spirit; therefore the King sends Horses and Chariots to fetch him. v. 12.13.14. as soon his Spies brought him Word, he was come to that little Town Dothan; the Town is presently begirt with the Syrian Army. Gehazi's Successor (being yet but a little acquainted with his Master's Miracles) could see the Danger (so cries, alas my Master, what shall we do. v. 15.) but could not see the Deliverance, Elisha was no more concerned than to have his Servants Eyes opened, (that his Faith also might be above his Fear) God opened them, and then he saw better Horses and better Chariots for their Defence; Their Remedy would over-match their Malady, v. 17. The same Horses and Chariots that had carried up Elijah, were now come to protect Elisha, from the Horses and Chariots of Benhadad: Horses and Chariots of Fire, must needs be too hard for the Syrians of Flesh: Elisha thus guarded, goeth out to his Adversaries, and as he prayed open his Servants Eyes, he prayed his Enemy's Eyes into blindness. v. 18. so led them thence to Samaria, where he entrapped them, that thought verily they had entrapped him in Dothan, not far from Samaria. v. 19.20. etc. While the Prophet stayed in Samaria (his place of chiefest Residence and the chief City of the Kingdom) he was secure from the Syrians Assaulting him, but if he be Removed to Dothan (to a place of desection, as the Hebrew word signifies) a lesser Town of lesser strength, there and thither may the Syrian Host better Assemble, but they cannot Assault, the P. is safe there also, having more for than against, v. 16. They that be with us are more than they be with them. 2. Chron 32.7. more Friends than Adversaries.  
There is yet a fourth Scripture Apparition of Arms, which, according to the Sentiments of some, is an Army of Men, but of others an Army of Angels, so seems a mixture of both, to wit, Zech. 6. from v. 1. to 9 1st. Some sense that Apparition of 4. Chariots, to signify the four Empires [in ordine ad Ecclesiam] all ordered from their Rise to their Ruin (in each of them) by the Decrees of God, which lay hid as it were in Mountains of Brass, and ran like a River under ground, till they broke forth, and shown themselves in their due execution, with respect (all along to the Church of God. And if we admit of this Interpretation, than this Apparition was an Army of Men, yea of four several sorts of Men, The Assyrian, The Persian, The Grecian And the Roman. Thus the four Empires (coliectively taken) must be understood: But the second Sense is, that it was an Apparition of four Squdaron of Angels, and this is more probable, as more agreeable to the Interpretation which the Prophets- Tutor (rather than Tutelar Angel) gives of it. v. 5. calling them the Spirits of Heaven, etc. And though the word [Ruachoth] Signify Winds, by which Daniel prefigures the four Monarchys, Dan. 7.2. Yet more emphatically, Angels are called Spirits. Hab. 1.7.14. And the Spirits of Heaven, Math. 24.36. and Gal. 1.8. Who as Ministering Spirits do Stand before the Lord of the whole Earth. Mat. 18.10. To serve his Providence and to be sent out (as his Agents and Instruments) upon various Errants, at his pleasure: and therefore are they Described here God's Chartots, as Ps. 68.17. and of divers colours, 1. Black, when their Errands are Sorrowful. 2. White, when Joyful. 3ly. Red, when Bloody. 4. Grizzled, when mixed of both Joyful and Sorrowful, as to contrary Subjects. 'Tis very Remarkable here. 1. That Divine Decrees are unsearchable, insuperable, unavoidable, unremovable, they stand like Mountains of Brass, which can never be removed: 2ly. All Humane Events are ordered in the World by Divine Decrees: Therefore 'tis our part to put our Amen to Gods Amen; and to say in the Language of the primitive Christians (the will of the Lord be done) Act. 21.14. 3. Angels are Gods Agents for moving the wheel of Providence, in all Events, The Spirit of the living Creatures is in the Wheels. Ezech. 1.20. and 10.9.11.13. 'Tis a Comfort to Holy Men, that all Occurrences are managed by the Holy Angels, 4. The Work God Employs Angels to work in the World, is various work, 'tis Black work and White work, Red work and Mingled work. 5. Their Black work is upon Babylon, and their White work is upon Zion: The Black Horses were sent to destroy Babylon, that lay North of Judea, and the White Horses were sent after them into the same Northern Country to deliver Sign, which then in a great part lay among the Pots in Babylon. 6. Their grizzled or mingled work, was upon Egypt and Arabia, which lay South from Judea, the Punishment whereof was somewhat mixed and mitigated, they should be in some better case than Babylon, yet not so good as to retain the Jews there from their own Country. 7. Their Black work done upon Babylon is said to quiet God's Spirit. v. 8. To ease him of his Adversaries, Isa. 1.24. to pacify his Anger and to give God full content. 8. The Errand of the Red Chariot, is wholly omitted, probably because 'tis a work reserved for the last times, as the Black Chariot did destroy Babylon Literal, so the red Chariot (not mentioned as to its going out here) may be Reserved to destroy Babylon Mystical, and to give her Blood to Drink, for she is worthy. Revel. 16.6.9. After all this is done, comes in the Kingdom of the Branch. v. 12. Thus the Prophet here concurs with Daniel, who after he had mentioned the downfall of the four Monarchys brings in the Kingdom of the Stone, Dan. 2. (the Kingdom of Christ our dear Redeemer) Daniel had such Apparitions of mighty things, as Zachary had.  
The fourth fearful Phaenomenon was that fiery flying Bullet, falling from the Firmament, whereof this Account from Rostock in Silecia is given, that in Jan. last, the Heavens seemed to be Ruffled up like a sheet of Paper, at which time a white glittering Bullet appeared, which seemed to yield some drops of water, being attended with two great flashes of Lightning; The Bullet was seen (by many spectators) to fall down, but none of them could tell where it fell, only in this all do unanimously agree, that the said Bullet, in its saling, gave a greater light into their Houses than the greatest lights they burned for three or four Miles round the place. I know not how to Exemplify this Apparition with a more suitable Parallel, out of Scripture Record, than with Zachary's Flying Roll: Chap. 5.1.2. etc. This Roll is called a Volumn, or a Scroll of Paper or Parchment, rolled up (as the Heavens seemed to be in this Prodigy) yet Flying and flecting swiftly all a long as a Bird of Prey in a ready posture to seize on his Prey. Volans Velocissimum ultionis incursum denotat. This very posture of Flying doth demonstrate some sudden Incursion of Divine Vengeance, saith chrysostom, but God only knows where it will fall: Nemo scelus gerit in pectore, qui non idem Nemesin in Tergo. No man can carry any devilish wickedness in his Breast, but the same man must bear Nemesin (so was the Goddess of Revenge called) or Divine Vengeance upon his Back. This the blind Heathens could say, by the light of Nature, into whose Hearts the Remarks how the Holy God Revengeth himself upon wicked men, cast a greater light, than could this Flying Bullet, into the Houses of those Villages which were enlightened with it. Hereupon they called Vengeance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies unavoidable, because no Offender can either Avert or Avoid the Revenging hand of God, there is no escaping its coming, nor abiding it when it cometh: This Flying Roll is described by the Prophet to be ten yards long and five broad.  
This Remarkable Measure of the Flying Roll is 1st. Commensurate to the Porch of the Temple, which is exactly described to be of the same Breadth and Length. 1. Kin 6.3. And as it bore a proportion in measure to the Porch, so it may be supposed to come out from thence, as a Voice from the Temple. Isa. 66.6. And unfolding as it came thence, it appeared in the Air in a Flying posture, hastening and hover over the Heads of wicked Persons. 2ly. It bears likewise a proportion to the Land of the Jews, which Geographers Describe to be twice as long, as it was broad, and now it being covered all over with the Gild and Filth of men's Sins, it was ready to be covered all over with the sense and smart of God's Judgements. 3ly. 'Tis commensurate also to the whole World of Gentles, the length whereof, (take it from East to West) much exceeded the breadth of it from North to South, as Geography observeth, and thus it signified that as all the Habitable Lands had filled themselves with all kind of Sins, so God would now fill them with all kind of punishments: 'Twas every way large enough to plague all sorts of Sins, and to punish all sorts of Sinners, whether in every corner of Judea, or in the utmost parts of the Habitable World. Thus the Flying Roll is said to go forth, yea Fly (more swiftly than the Eagle, the Arrow, or a Flash of Lightning) over the Face of the whole Earth, v. 2.3. And the Curse of God (contained in the Roll within and without) is as the Fiery Bullet, that burns on all sides, being like Ezekicls' Book, filled with such contents as Lamentation and Mourning, and Woe, Ezek. 2.9.10. This Curse of God when it falleth upon the People of God's Curse, Isa. 34.5. hath a more mighty and mortal fall than the bulkiest Bullet in the World, far beyond the Burden of that mountanious Bullet, which (History telleth us) was shot out of that monstrous murdering-piece, called Grand Diabolo, or the great Devil: Inasmuch as the mighty Hands of the Almighty and All-Creating God in Heaven, can give a greater and more fatal Blow, than can the created Hands of the greatest Devil in Hell. This is the Fiery Bullet that Droppeth the bitter Water which causeth the Curse. Num. 5.18. and which will make the Thigh to Rot, and the Belly to Swell. v. 21.23. Neither let any man say, that the Curses written in God's Book, are but Bug-bears, and that words are but wind, as they said, Jer. 5.13. for the words written in that Book (or Hebrew Scroll) should cause the waters thus to work, which (in themselves) had neither any discerning Virtue, nor any destroying Vigour, yet the Divine Institution made the same potion, either Poison or Medicine, according to the cleanness or uncleaness of the party: Thus also God's Word which Scoffers call but Wind, yet may have Dreadful Effects, for even Wind, when gotten into the Bowels of the Earth, may cause an Earthquake, so this Word of the Curse, when gotten into the Bowels of a man's mind, may make an Heart-quake. Besides, that very Word which those Mockers made light off as Wind, should become Fire, and themselves Fuel to feed it. Jer. 5.13.14. And as Fire slayeth upon Fuel that is fully dried, and consumeth it in an instant, Nah. 1.10. So God's Flying-Roll will lick up wicked Livers, as that Fire from Heaven did the Sacrifice, the Wood, the Stones, and the Dust, with all the Water in the Trench, 1. Kin. 18.38. Divine Threaten, in God's Flying-Roll, are (as Erasmus saith of Ezek. 3.18.) Fulmina potiùs quàm Verba. Hot Thunderbolts, rather than such Words as be but Wind) The same God that hath denounced it, will certainly do it, he will see his own Law Executed. Zach. 5.4. and will (himself) Execute the Judgement written in this Roll: Ps. 149.9 Yea and more than is written: Deut. 28.61. Upon the Head of the Thief (great as well as small, as the Pirate told Alexander) under which is comprised all other Sinners against the second Table; and upon the Head of the Swearer (comprehending all against the first) God hath Sworn that Swearers shall not enter into his Rest. We live in the dregs (the last and worst) of Times, wherein Blasphemous Oaths, are belched out of Black Hellish Mouths, both ordinary and openly, yea some Oaths are become Rhetorical Inrerjections of Speech to the Vulgar sort, and other some mere Phrases of Gallantry to the Damme-Gallants: but mark the end. The direful Curse comes flying with a Divine Commission breaks into the Houses of those Thiefs and Swearers) which they call their Castles, wherein they think themselves out of the reach of God's Rod) there it remains as a troublesome Inmate in despite of them, they cannot rid or remove this cursing Roll, until it hath not only sauced their Meat and spiced their Drink, with the Wrath of God, as Job 20.23. but until also the Fire thereof hath kindled the Brimstone that lay scattered upon their Habitations, Job 18.14.15. This puts their All into a light Flame, consuming both Timber and Stones, their persons and their Estates, which they have raked together by Rapine, Sacrilege, Perjury, and other wicked ways: Such Balls of Fire (Resembling this Flying Roll, etc.) have been seen falling out of Heaven (God's Temple) upon Woods, Ground, yea Houses here in England, The bigness of which Fire Balls, have seemed to Spectators as large as the greatest Cauldrons, these must be predictive Signs to us, as Jeremies Boyling-Pot was to the Jews, Jer. 1.13. and as ezekiel's was, Ezek. 24.3.4.13. Representing Jerusalem which then had a mighty Scum in her, but the Fire of God's Wrath set the Pot on boiling (by the Chaldeans) until it had boiled out all the Bones and the Flesh (the Stoutest and Richest) at which they had Scoffed. Ezek. 11.3.7. But when they go to the Po●, and boil lustily there, their Scoffs are forced back down their own Throats, and their Hearts might then bespeak them, as the Heart of the Tyrant Apollodorus (who dreamt he was taken and flayed by the Scythians, and boiled in a great Cauldron) did, cry out of the Kettle or Cauldron to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'tis I that am the Cause of all this thy Misery. No less a Sign was Ezekiel's Iron Pan, to the Hardhearted Jews. Ezek. 4.3. both which Hieroglyphics and Emblems did not only signify, their City should be hardly Besieged, but also that God would so seethe them in a Pot, and so fry them in a Pan, as that they should pine away in their Iniquitys. Levit. 26.39. The good Lord Divert this sore Judgement from London, and Direct it to Rome or mystical Babylon, for she is worthy. Revel. 16 6.  
The fifth wonderful Signs in the Heavens, is, the Several Suns that have been seen in the Firmament, at some due distance one from another, as hath been Testified to me: but I shall not Insist upon this, (as I have upon the former) not only because my Book gins to swell beyond my Expectation, but also because I have resolved to enlarge upon nothing, no nor insert here any thing upon slender Evidence, without evident and sufficient Testimony: It shall therefore suffice to say but little to this, save only, that such an Apparition need the less to be doubted of, seeing natural Philosophy mentioneth it, as one of Nature's Products, though not ordinarily, calling them parelia or Mock-Suns: yet that Divine Philosopher Zanchy, doth not only (in concurrence with Heathen Philosophers) suppose such Apparitions to prognosticate abundance of wet weather, but also (as he saith further) various Judgements, as Famine, Sword, etc. Zanch. de Oper. Dei. Pag. 348. Yea our own English Chronicles tell us, that such an Apparition was seen in the Heavens in the beginning of Queen Mary's Reign as there had been the like before, to presage the Death, of that insolently proud Prelate, Thomas Becket Archbishop of Canterbury.  
In a word, both time and room (and it may be Credit too) would fail me, should I insert the other Apparitions in the Air (we hear off if not see) as the Dreadful Thunders and Lightnings, the Impetuous Wind and Whirlwinds, and many strange Meteors which I designedly omit, until I get better prooff, (which I truly desire from all good Hands) well knowing my Brethren that went before me, in this Work 20 years ago, some do blame for credulity: Alterius perditto mea fit cautio. The Censure passed upon my Predecessors (in the like work) for being over Credulous, hath been cogent to make me a little the more Cautelous: Therefore I pass on to the second Scene or Theatre, whereon God shows his Wonderful Signs or Prodigies, to wit, on the Earth (as well as the first in the Heavens or Air) And first of the Prodigious Hailstones, which God cast out of the Air, down to the Earth, which cannot be called Apparitions in the Air (and so belong to the first Scene) seeing their prodigious bulkiness could not be distinctly discerned, until they appeared (fallen, taken up, and measured) upon Earth. This same Prodigy or Wonderful Sign, happened upon the 18th. of May, 1680. which became so mischievous to all the Sky-Llights, all over London, etc. and knocked down many Rooks, by their vast weight, and bigness, some of them (being measured) were found seven Inches about, etc. This Sign also may be exemplified both out of Sacred and Civil History. 1st. Sacred and 1st. The Plague of Hail slones upon Egypt, Exod. 9.18. to 27. Such as that Land never saw or felt before, for this seventh Plague was: 1st. More General than any, being over the whole Land at once. 2ly. None ever was so Tempered with Fire which ran along the Groun. v. 23. Though Fire and Hail be of two contrary Tempers, yet in this they made a Peace betwixt themselves, that they might obey the Will of their Creator. This was a strange mixture, and a Miracle within a Miracle, saith Rab. Solomon: such Hailstones and Coals of Fire mingled together are mentioned: Ps. 18.13.14.15. and Isa. 30.30.31. as here and Ps. 78.47.48. and Ps. 105.32.33. 3ly. None ever so punctually Predictied and as punctually Performed, according to the Prediction. v. 18.23.24.25. 4ly. None ever so Destructive to Man, Beast and Trees, v. 25. Ps. 66.46.47.48. and 105.33. 5ly. None ever so Distinguishing though it was over all the Land of Egypt, yet the Land of Goshen (a part of it) was exempted. v. 26. Such an Exemption (was that Torrent of Fire which ran down from Mount Aetna) vouchsafed to those Religious Children, which ventured to Rescue their Aged Parents, from those fearful Flames, made Aristotle say, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] It extorted from him an acknowledgement of God's good Providence for the Godly here on Earth, when he saw the Flames of Fire, dividing themselves and making a Lane for those Godly Rescuers of their Helpless Parents. The second sacred Instance of Prodigious Hailstones. Josh. 10.11. Observed the like exemption or distinction (as that in Exod. 9.26.) 'tis said [the Lord cast down great Stones from Heaven] explained there [beebeni Habarod, Hagedeloth] such huge Hailstones as brained the Canaanites, but hurt not the Israelites that were not only at their Heels, but also mingled amongst them as they flew them in their Flight and dreadful Thunder and Lightning came along with those Hailstones also, as not only Josephus saith, but Habaccuck likewise Habbac 3.11. Where God shot off his shining Arrows, and darted from him his Glittering Spears, yea he levelled them (whether Huge Hail stones, or Hot Thunderbolts) with so even an Hand to their several marks, that he hit the one and miss the other, even when they were intermingled together: this was Digitus Dei. 2ly. Civil History mentions strange Hailstones, both Ethnics, as Livy Decad. 1. Lib. 1. and Decad. 3. Lib. 10. Claudian, etc. And Ecclesiastic, as Eusebius Lib. 5. Tertullian Cap. 5. Apolog. And Dio in the Life of Marcus Antonius (the Philosopher so called) who fought against the Quades, and by the prayers of the Thundering L●●●on (as in Aurelius the Emperor's time they were called) of christian's, Ingens Gr ando complur aque fulmina in Hosts Ceciderunt, etc. Such huge Hailstones, and hot Thunderbolts falleth upon the Enemy doth that Heathen Historian say, as if he had been an Ecclesiastic Writer) and Fire and Water did fall down from Heaven, the Christians and their Party drank of the water and were Refreshed, but the Quades (their Enemies) were Burnt by the Fire and Perished, while it fell not at all upon the other, or if it did, it was presently quenched. Neither did the Waters Relieve the Quades, but Inflame them, as if it had been Oil, so that they called for Water to cool them, when the water fell upon them, yea and wounded their own Bodies, to quench their burn with their own Blood: many more such strange Stories have we in the Magdeburg Centurists and in Ostanders Epitome (too long to Relate) I add only that out of Pererius (the Jesuit) who tells us of a most grievous Hail shower in France in the Reign of Lewis Son to Charles the Great, which was so prodigious in the weight and bulk of the Stones, that it slew both Man and Beast, and at that time a piece of Ice of 12 foot long, fell with the Hail out of the Air, etc. If there be such Wonders in a Hail-shower, 'tis the less Wonder that God proposeth this great Wonder to Job, ask him, [Hast thou seen the Treasures of the Hail, which I have Reserved against the time of Trouble, as the Day of Battle and War.] Job 38.22.23. Showing that the Inspection and Administration of all these marvellous Meteors, do only belong to the Great God, he hath vast Treasures of them, many Arrows laid up in his Quiver (which can never be emptied, as the Poet saith of Jove's) against the appointed time for Punishing his Adversaries, than he brings forth his upper and lower Troops (as the Rabbins Phrase it) ready pressed for his Service, and this he will do against Babylon, against which God hath a most Dreadful Shower of Hailstones, Revel. 16.17.18.21. where the seventh Plague upon Egypt is compared to the seventh Plague upon Babylon, yet this latter far worse, as more weighty than the former, every Hail-stone weighed a Talon, far bigger than those that Brained the Cananitish Kings. Josh. 10. See my Church-History pag. 507. When our Joshua or blessed Jesus shall come forth Conquering and to Conquer the World (as that Typical Joshua did Canaan) he hath a worse Shower of Hailstones wherewith to knock down not only all the Romish Rooks (that would Rook us of our Reformed Religion) but also to Brain all the Grandees of the Earth, that lend their Power to uphold the tottering Whore of Babylon; those prodigious Hailstones shall drop down out of Heaven and descend upon the Earth. Revel. 20.9 as if both conspired to destroy Christ's Enemies, as they had done david's before. Ps. 18.13.14.15. and the Churches Isa. 30.30.31. Such as never were seen upon Earth. Revel. 16.18.  
The second Wonderful Sign upon Earth, is that strange Apparition to the Maid at Hatfield.  

Elizabeth Freeman's Relation, taken before Sir Joseph Jordan Kt. and Richard Lee D. D. Chaplain in Ordinary to his Majesty, and Rector of Hatfield, on Jan. 31.80.  
I. SHE saith, That Jan. 24. Sitting by the Fire side about 5 in the Evening (which was its constant time of appearing) she heard a voice behind her, mildly saying, Sweetheart! She turning back, saw the appearance of a Woman (as she thought, all in white, with a white Veil, so that she saw no Face, but a very white Hand was laid on the back of her Chair) which said to Her; The 15th. of May is appointed for the Royal Blood to be Poisoned, and further said, be not afraid, for I am sent to tell thee. II. That on Jan. 25. coming home, it appeared in White and Veiled, as before, saying, Do you remember what I said? she Answered, yes. She farther said, In the Name of the Father Son and Holy Ghost, what art thou? It immediately appeared in a very glorious shape, with a very Beautiful Face, and with a Crown on its Head: and harshly said, Tell K. Charles from me, not to remove his Parliament, and stand to his Council, and charging her to obey its Command, to which she answered, yes, etc. III. On Jan. 26. It came again, she being at home, and her Mother perceiving her troubled, said Daughter seest thou any thing? she not being able to speak, nodded her Head and waving her Hand: the Mother said, shall I go out? she being enabled to speak, and the Apparition nodding to her, she said, yes. The Mother going out, the Apparition bid her do her Message: she answered, I will, so soon as God shall enable me, it said be not afraid, and so Vanished. iv It appeared Jan. 27. at a Neighbour's House, but spoke not. V It appeared again at home, as formerly, Jan. 28. her Mother and two Neighbours being present, seeing her begin to be troubled, they all kneeled down to Prayer, it commanded her to do her Message, saying, the Lord will go with you, but the persons by did neither hear nor see it. VI Jan. 29. It appeared as she was praying, but said nothing. VII. Again the 30th. it appeared, but said nothing. VIII. Jan. 31. It appeared to her again at her Brother-in-Law's House, being in a very glorious shape, as on the Tuesday before, and said, God hath sent me to bid you do as he hath commanded you. etc. IX. It appeared on Feb. 1. again, in white, but said nothing. X. Feb. 2. The day she came to London, it appeared again, and commanded her to bid K. Charles keep to his Nobles, and them he takes to be his Enemies, and keep the Parliament in the City. XI. Feb. 3. She being at Whitehal, could not be admitted to speak to the King: as she was coming back faw the Apparition in white, but it said nothing. XII. On the same day it appeared again, and said, You have done your endeavour to the utmost that God hath commanded you, you shall be troubled no more.   
Feb. 9th. This Maid, accompanied with Sir Joseph Jordan, Dr. Lee, Mr. Wilkinson, her Mother and others, attended the King and Council, where his Majesty asked her many Questions, and heard her Relation patiently, after which bidding her Go home and serve God, and she should see no more such Visions; or to that effect, and so she was dismissed. Yet about the middle of April 81. She Relates, that the Vision hath appeared again to her, and hath commanded her once more to present herself to his Majesty.  
The first grand Enquiry, is whether this Apparition were a good or an Evil Angel. Answer, 1. In general: A Visible Apparition of Invisible Spirits, is preternatural, and therefore a Prodigy, whether the Spirit that appears be good or bad: 2ly. Learned men give this Character of Distinction betwixt the Apparition of a good and of an evil Angel. That the good always appear in the shape of Beautiful Persons or Clean Creatures; as, of a Lamb to Clement, of an Hart to Eustace, and of a Dove to Gummarus, etc. But the Evil Angels Appear as Deformed men, or as Filthy Beasts. Thus the Devil appeared to an Assembly of Witches in the Shape of a Stinking Goat, and of a filthy Hog, in these Churches of Agatha, profaned by Arrians. Thus Satan (soon after his Fall) took the likeness of a Serpent, and is called so, yea a Dragon, and thus he is said to appear in the ugly shape of all loathsome Creatures to Hillary, Anthony, etc. As Athanasius and Jerome in their supposititious Relations have Reported. yea, some do further say, Hoc est admodum mirahile nunquam Visos esse Daemones utroque pede Humano ull●bi apparuisse, etc. Saith Fornerus De Angelis Serm. 9 'Tis a very Wonderful thing saith he, that Devils never are seen appearing any where in man's shape, with both Feet alike, but either with one Foot cloven, or with a whole club Foot. All this seems not an infallibly distinguishing Character: for, 'tis true, the great God can put such discriminating Brands upon such deceitful Apparitions, of Evil Spirits, and possibly doth often mark them so: yet this will not hold Universally true, for that Devil who can (as the Scripture of Truth saith) turn himself into an Angel of Light. 2. Cor. 11.14. may also Tranform himself into the shape of some comely Man, or lovely Beast: 3. That which the Apostle there affirmeth, was then taken for granted among the Learned (such as Paul's opposers deemed themselves) and this was acknowledged by Porphyry, Jam●lichus, etc. That the Devil (the Prince of Darkness) could Transform himself into an Angel of Light, either by assuming to himself a lightsome, comely and glorious Body, as if he were an Angel of Heaven, or by suggesting something that seemeth to savour of Piety and Zeal for God, as if it came from some blessed Angel, whereas his suggestions (as he suggesteth them) do indeed tend to God's D●shonour and the Souls Ruin. 4 The Character that even Porphyry giveth Satan (calling him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) one of many Forms and Fashions, doth Evidence, that it was the Opinion of the Ancients, how he doth not always appear in one and the same Form, but hath as many several shapes as Proteus had among the Poets: This is made more manifest in the History of the Acts of the Apostles, as, first at Lystra he appeared as a Comedian, as if a Scene of Plautus were to be Acted upon the Stage, Act. 14.11.12. etc. Secondly, at Antioch he appeared like a Jesuit with Traditions in his Mouth. v. 26. and Act. 15.1. Thirdly at Athens, he sallies out like a Philosopher, Act. 17.18. Fourthly, at Ephesus he takes the likeness of a Master- Artisicer. Act. 19.24. And fifthly, ot Corinth, he tranforms himself into an Angel of Light. 2. Cor. 11.14. with Act. 18.6. etc. In all those places the Devil Acted the parts of all the aforesaid, though he did not visibly assume their shapes. 5ly. As to the latter Times touching visible Apparitions; Severus Sulpitius in the Life of Martinus, chap. 25. gives this Account, that Satan appeared in the form of a good Angel, among other Apparitions to Anatholius a young Monk, etc. He telleth how the Devil appeared to St. Martin (so called) as he was praying in his Monastic Cell, the apparition seemed very glorious, sparkling with a dazzling light, having upon it Royal Robes, upon its Head a Golden Crown bespangled with Jewels, upon its Feet gilded Shoes, and with a benign Aspect out of a comely mouth spoke as followeth [Oh Holy Martin, acknowledge me whom thou beholdeth, I am Christ coming down to the Earth, and I would first manifest myself to thee, etc.] and the Apparition oft Repeating those Words, the man (Martin) Answered, that Christ had not where foretold, he would come again in so glittering and glorious a posture (upon Earth) before the last day. I will not believe that it is Christ (who is come now to me) unless he appear in the same Form and Habit wherein he suffered, and having his five Wounds wherewith he was stigmatised upon the Cross; upon this Answer the Devil vanished out of sight, leaving an horrible stink behind him, as saith the Author. See him of sundry other Stories of the like Delusions: and Johan. Wierus de praestigijs Domonum Lib. 11. Cap. 16. 6. There is another Character whereby the Discourse of an Evil Angel to us may be discerned from that of a good one, which Peter Thyreus Lib. 4. of Apparitions, Chap. 16. Numb. 17. mentioneth, saying [The Discourse of a good Angel doth at the beginning affright a person, but afterwards leaves that mind quieted and comforted, but on the contrary, when an Evil Angel appeareth and discourseth them, 'tis pleasing and insinuating at the first, but it ever leaves the mind disturbed and in little ease at the end. The same Sign doth Pineda give, in his Notes upon Job, 4. v. 16 This also is no infallible Note, but a fallacious Sign also, for the Apparition of a good Angel 1st. To Sampsons' Mother was no way affrightful to her, but rather comfortable, encouraging her to run to her Husband, to acquaint him with the glad Tidings, Judg. 13.3.6. Neither was her Husband terrified with this Apparition, speaking boldly to it [art thou he which spoke to the Woman] v. 11. Though after his departure, a Trembling Seized upon Him, through want of Faith v. 22. not upon her, whose Faith was strong v. 23. and 2ly. The Apparition of an Evil Angel (or Devil) to Saul (as the good Angel was Christ to Sampsons' Parents, Jud 13.22.30. called Elohim and Jehovah) did drive the King into a Swoon. 1. Sam. 28, 20 preaching to him his Funeral Sermon, yet at the close he had some small comfort from the Witches fatted Calf, not so much to refresh him, as to get him safe out of her House, and lest his qualm of fear should drive him quite off from the Devil. Both these two Instances are point-blank contradictory to Thireus and Pinedas' distinguishing Character. 7ly. Neither is that Sign (which some say is distinguishing) any better than the former, to wit, It must be a good Angel that suggest good things, whereas the Devil can give good Counsel, and put upon good Duties, but always for evil Ends, as Bodinus observeth in Lib. 23. de Daemonomania cap. 6 and Samuel (himself) could not have spoken more gravely and severely than Satan did. 1. Sam. 28.16. I have read a Story of a good man, who was very weak, and after his Solemn calling upon God, on his Knees by his Bedside, he betakes himself to his Bed for Rest, but being about to sleep, an Apparition speaks to him, saying, rise up to Prayer; The poor Tempted Soul bravely answered the Tempter, I'll pray at Gods bidding not at the Devils, etc. And 'tis a known case Satan suggests to his Vassals (Witches and Wizzards) to frequent places of God's Worship but all in Hypocrisy) lest they should seem to be so bad as they are indeed: yea sometimes to receive the Eucharist, but to reserve it for some of their Magic and Diabolical Charms. So that 'tis best judging of such Suggestions from the end proposed, The Devils evil end in prompting the Sick man to the Good Action of Prayer was to discompose him from sleep and to destroy him thereby. 8. But much less may an Evil spirit be distinguished from a good one by the place where the Apparition is appearing; for the Devil sometimes can thrust himself in among the Sons of God or Elect Angels, Job 1.6. and when Satan thus maketh himself one among the Holy Angels, 'tis by Divine permission, and not without the overruling power of God: The good Angels came into God's presence for good to Job, but this evil one for evil to him, to wit, for a Commission to hurt him, yet even this God over ruled for good: Jam. 5.11. though the beginning was the Devils, yet the End was the Lords, So Zech. 3.1 2. yea and long before that, that Evil Angel was got into Pardice the best place that was then in the World; yea, and long after that he could not only accompany, but even carry Christ himself to the Holy Temple, when he placed him upon a Pinnacle of it, thus it appeareth from Scripture-Record, that evil Spirits may appear. even in good places, as well as bad ones: to this Drexelius Vision gives a farther confirmation, saying, He saw ten Devils at a Sermon, and but one at a Market; the Reason whereof he giveth, is, that at a Sermon, men stand in Awe of God's presence there, Act. 10.33. and therefore ten Devils Satan thinks few enough to tempt them, that they may not serve the Lord without Distraction. 1. Cor. 7.35. But at a Market the Tempter needs not so many tempting Tools, for there one man will (fast enough) Tempt another, The Buyer the Seller, and the Seller the Liar. The second great Enquiry is, Whether God useth the Ministry of good Angels to his Servants now under the Gospel? Answer 1st. without all controversy he doth, yet in an insensible and in an invisible manner, that God might draw up our Heart's Heaven-ward, and have our Gonversation in Heaven, while our Commoration is on Earth. Phil. 3.20. Devils are not more ready to tempt and devour us, than the Angels are to secure and deliver us: As Evil Angels do suggest Evil Motions, so do good Angels good ones, and as our good endeavours are oft hindered by the Evil Spirit: 1. Thes. 2.18. So are our evil undertake oft by the good Angels, otherwise our Protection were not equal to our Danger. The Devil moved Balaam to go and curse Israel, a good Angel resists him, and speaks in the mouth of his Ass to convince him, etc. Here Bishop Hall noteth well, in his contemplation on that Scripture, If an Heavenly spirit stands in the way of a Sorcerer Sins, how much more are all those Celestial powers ready to stop the miscarriages of God's dearest Children: how oft (yet more) had we fallen, had not these Blessed Guardians upheld us in their Arms. Ps. 91.11. whether by removing the occasions and opportunities of Evil, or by injecting contrary instincts and motions to Good. As Michael opposed Satan about the Body of Moses, so do the good Angels about the Bodies and Souls of the Saints while they live and carry their Souls immediately into Abraham's Bosom when they die; therefore should we bless God for Angel's Ministry, as a part of Christ's Purchase. Heb. 1.6.7.14. who have their Commission from him (to keep the Saints in their way) as well as their Confirmation by him in their own Everlasting go dness: hence he is their Head, Col. 2.10. and that jacob's Ladder on which they Ascend with men's Desires, and Descend with God's Answer. Gen. 28.12. much more I might add, but I avoid prolixity.  
The Second Answer. It must be granted that in the times of the Old and New Testament, God did use the Visible Ministry of good Angels, as in the Old to Abraham, Gen. 18.17. to Lot, Gen. 19.15. to Gideon, Judge 6.12.14. and to Manoah, Judg. 13.3. etc. and in the New Testament, to Joseph, Matt. 1.20. to Zachary, Luke 1.13. and to the Blessed Virgin, Luke 1.26. etc. Then did God speak to his Servants at Sundry times and in divers manners, that is, in Dreams and Visions by his Angels, but now he hath spoke to us by his Son, Heb. 1.1.2. and therefore all Visible Apparitions are ceased but not their Invisible Operations: They still Act for God's Church and Children, though invisibly, therefore their Hands are represented to be under their Wings, Ezek. 1.8. because their Actions are for the most part insensible and invisible: For God now Governs his Church in a spiritual manner, without the visible Apparitions of Angels, though they be present with the Church in an invisible way: Eccles 5.6. and 1. Cor. 11.10. 'Tis true, the Retired Saints of the primitive Times (as well as the Holy Martyrs) since the New Testament Times, had sometimes good Angels appeared to them, for their consolations in their forced solaudes and sufferings as the best Ecclesiastic Histories Record, concerning the Holy Virgin, Theophyla, Agnes, Lucia, Caecilia, and others, to prorect them in their Chastity, whilst driven into Deserts by Persecution; as also concerning Theodorus (who had an Angel wiping off his Sweat, with a soft Handkerchief, while he was under hard Torments by his Tormentors) and many others: but the Elder the Church grew, the more rare became those Apparitions, as of other miraculous Signs, not because God's Arm was shortened, etc. but because his Church was (through his gracious Providence) now settled in an ordinary way: Thus it was with the Infant Church in the Wilderness, there she had the Food of Angels reigned down daily upon her, but when come into Canaan that Ceased, and then Israel must purvey for themselves: so now we must not expect either the Food or the Apparition of Angels.  
The Third Answer, Goulartius in his Collections of the memorable Histories of later (than those primitive) Times, makes his Reports of several such Apparitions, yea Melancton in his Comment upon Daniel, tells us of his own knowledge, how holy Grynoeus was delivered from a bloody Popish Priest's intention to Murder him (for reproving him of false Doctrine) by an Angels appearing to Melancton (like a grave goodly old man) and warning him to bid Grynoeus hasten out of Spires quickly, who no sooner had got a Boat upon the Rhine, but he was immediately and eagerly sought for at his Lodging, by his very name, which (it seems) the good man had told the Priest, upon his dissemblingly desiring some farther Conference with him.  
Answer the Fourth, The best Casuists (I can consult with) do say, that it is neither pious nor profitable now for men to affect either the Apparition or Conference with Holy Angels: indeed the carnal Jews did of Old, attribute much to this, John 12.29. thinking that Bath-kol, or Daughter of a voice from Heaven, was the Voice of some Angel, not only because the Decalogue (which God himself is said to speak) was ascribed by them to be spoke by Angels, Act. 7.38. and Hebr. 2.2. but also because they did not think God would speak to Christ in his own person, being they looked upon Moses, as greater than Christ, and Eusebius Hist. Lib. 5. Cap. 15. Tells us, how the Montanists (as well as Jews) were great pretenders to Angels-Apparition, from whom they ventured to foretell sundry things which came not to pass, so event proved them Liars, etc. Yea Mahomet (that Grand Cheat) pretended he received his Hodg-Podg Archaron from Gabriel the Angel, and the Romanists boart (even our-vying Mahomet) of a mighty power over Angels, Insomuch that they pretend to show a Plume of Feathers, that was plucked out of Gabriels (that Arch-Angels) Wings: possibly it might be got when Angels (as common Fowls) do Mote and cast their I eathers: yea Popery (at this day) ascribeth much to the Apparition of Spirits, from whom they understand the state of their Friends in Purgatory: Thus are they (for rejecting the Truth) judicially given up of God to believe Lies, as Experience (the School Mistress of Fools) do suffciently Teach, 2. Thess. 2.12. This is a part of the Romish Apostasy, to give heed to seducing Spirits, and to doctrine of Devils. 1. Tim. 4.1.  
Answer the Fifth, To receive any new Doctrine from an Angel is now abominable, Gal. 1.8. For Angels have no Divine Institution to be Teachers of Men in the Church, they have no Sacred Mission or Function thereto, Rom. 10.15. 1. Cor. 12.28. Eph. 4.11. God hath Instituted the Ministry of Man (not of Angels) to Build up his Church, this Honour God gives to Man, and the Word Preached by Man is called the Word of God. 1. Thess. 2.13. and they that Hear Man (according to the Gospel are said to hear God. Luke 10.16. yea 'tis so far the power of God, as to pull down the power of the Devil, therefore let none he beguiled into a voluntary Worship of Angels, Col. 2.18.  
Answer the Sixth. The very light of Nature among the Heathens, did lead them to speak of both Lares, or good Angels, the Guardians of Good Men, and of Lemures, to evil Angels, the pursuers and vexers of Evil Men, thus a Devil entered into Judas and an Evil Spirit oft Vexed Soul. 1. Sam. 16.14. etc. Yea, 'tis not scarce yet out of the Memory of some men, how frequent were the Apparitions of Evil Spirits, Fairy, Hebgeblins, and many frightful Spectrums, wherewith many places were frequently Haunted, and many persons horribly distracted in Times of Popery and gross Superstition; and the rareness of such scaring Visions, in these latter times of Reformation, is sufficient to discover the difference (as Bishop Hall excellently saith betwixt the state of Ignorant (Popish) Superstition, and the clear Light of the Gospel. Bishop Hall of Evil Angels, pag. 993. And Camerarius (with others) tell us, how usual those Strange Apparitions were in times of Darkness, although now (blessed be God) the Relation thereof is terrible to us. Camerrarius his History Obser. Lib. 4. Cap. 15. pag. 288. Theatre of God's Judgements pag. 531. to 437. Mr. Baxter's Rest, Edi. 2. pag. 271. Lavater de spectris per totum, etc. 'Twas frequent then before the Reformation in Europe (where the Gospel hath not come to Dethrone the Devil) The Ignorant Indians see and hear strange Spectrums and Spirits in bodily shape, Night and Day, whereas in New England (by the Light of the Gospel) is much delivered from that Prince of Darkness: Sozomen writes of one Apelles (a famous Egyptian Smith) who was tempted to uncleanness, by a Devil in the shape of a Woman, in which shape (saith Trimethius) never any good Angle Appeared; hereby we may make some guess at Dr. Dees Galitah the Maid, one of his Spirits, which after appeared as a Man. Dr. Dee, pag. 12.16. and at his Friend E. Kelly, who could not abide his own Wife, but abhorred her. pag. 30. and at his Uriel (another of his Spirits) that oft swore [marry] pag. 411. yea and himself who condemns Calvin, Luther, etc. and denys the ●ope to be Antichrist, etc. Joh. Bromiar. Sum proedict. v. superbia. Tells a famous Story of an Angel, and an Hermit walking together, there laid in their way some stinking Carrion, at this the Hermit stops his Nose, turns away his Head and hasts out of that offensive Smell, but the Angel held on his way, without any show of dislike: straightway they met with a very proud, pragmatical man, gaily adorned, deeply perfumed, looking loftiy, and strutting along in a most stately posture, the Hermit gave this man great reverence and admiration, but the Argel stopped his Nostrils, turned away his Head, etc. Rendering this Reason, that the stench of Pride was more loathsome to God and his Angels, than that stinking Carcase could be to him: Here was a better Character of the Apparition of a good Angel than of those Spirits, that Dr. Do mentioneth: I might add much more, etc.  
Answer the Seventh: Suppose an Apparition of Evil Spirits, Casuists conclude it unsafe to confer with them: our Grandmother Eve got a fall by holding Chat with the Devil in Paradise. That Fort or Castle which yields to a Parley, is accounted half lost, they are too wily for us, having much advantage over us, standing upon higher ground to us, etc. Bishop Hall's Cases of Conscience, pag. 161. ctc. Saying he admired at the Jesuit Cottons confidence, who provided many Questions to propound to a Demoniac, some whereof were matters of State, concerning the than French King, and the King of England, pag. 165. and Cotton being questioned for this, answered he had Licence from Rome for his so doing, ibid. and much more of Rome's trash. As to this Apparition in particular, though at first sight, it seemed to me dressed up like the Devil's Oracle at Delphos, in ambiguous Expressions, yet upon second thoughts (which should always be the best, as being most deliberate) I shall not take upon me to Determine, either its goodness or badness, as to kind or thing, but shall refer my Reader to a serious comparing it with the Circumstances of the aforegoing general Answers, subjoyning only, that it is Gods declared Will, we should Live by Faith, and not Walk by Sense or sight of such Apparitions, wherein there may be much Daceptio Visus. History (indeed) tell us, that in some extraordinary case, God hath given out some Apparitions for the discovery of some secret heinous Murder, etc. and this he may do by Devils, who are reputed ready to make such Discoveries, that their Prey may come sooner into their Hands, by the stroke of Justice. As to the Predictions of future Events, which Apparitions do pronounce; some few things (for Brevity sake) only, shall be said here. As first, 'tis God and God alone (who is Omniscient) that himself can foretell future Events, Isa 41.22.23. The Prophet convinceth the Heathen of the Vanity of their Gods (or Idols, saying, That all certain Predictions of future Providences (which yet have no assured natural Cause or significant Sign) belongeth only to the true God. Thus the Prophet Argues, ch. 44.7. and 45.20.21. and 46.10. and 48.14. Idols cannot declare things to come. Secondly. The Devil (though a most Intelligent Spirit can know nothing of what shall befall for the future, save only those things he seethe in their Causes, or in the light of participation: The Devil can better Discover what is past and done, by his own Instigation, as that Murder committed on a Stranger, at an Inn in Exeter, 30 years before the Discovery was made by an Apparition: as was likewise the Fraud of an Executor converting a Gentleman's Estate from his Children to his own use, who was affrighted by an Apparition unto a Restitution to the right Heirs, both happened lately, and seem to be well attested by Godly Ministers. 'Tis certain that future Contingents are not within the compass of the Devil's Cognizance any other way, seeing they are wholly at God's disposing: yet Satan in some Cases, and at some times, can foretell things to come, as 1st. He being a Mighty Naturalist, able (by his Angelical sagacity) to dive into the deepest causes and secrets of Nature which men cannot do) and so accordingly to frame his Predictions, such as seem supernatural to us he is also an Exact Artist, attained (both by his acute Observations, and almost 6000 years' Experience) to an acquaintance of all natural, moral, and political causes of things, as the Premises, hence may he give shrewd guesses (though he know nothing infallibly) and gather such consequences, as may probably come to pass, if the great God be not pleased to interrupt this Chain of Causes, as he sometimes doth, by his overruling Power. Though Satan be a Prince of Darkness, yet may he have secondly such a participation of some light by Divine (not only pirmission, but) Commission, when God makes him the Executioner of his Judgements, and in such a case 'tis easy for him to foretell future things, as in the Case of Job, he could predict (without difficulty) that such and such Evils would shortly befall that good man, when he had got a Commission from God for them, and wanted no tools to work them: and as in the Case of the 400 false Prophets of Ahab, in whose Mouth he had a Commission from God to be a Lying Spirit, and delude them. 1. Kin. 22. 6● 22. which shows King Ahab's Death, was revealed to the Devil, and then he could Reveal it to whom he pleased. The Devil Deceived those Deceivers the false Prophets, and they Deceived Ahab, and draws him (as the Mouse) into the Trap, where he Perished, not only for his Cruelty to Nabeth, but by his Credulity to those many cursed Sycophants: yea, and in the Case of Saul (which is yet higher) he only could have foretold the ●a●● of King ●ha● (ut supra) but he actually did foretell the Death of King Saul. 1. Sam. 28.19. Naming the time, though in ambiguous Words, as [to morrow] is indefinitely used, Exod. 13.14. and Matt. 6.34. Thus the Devil Equivocates in all his Oracles (as in this and in that of Ahab) The Lord shall deliver into the Hands of the King) 1. Kin. 2.26. where the Particle [it] is not in the Original: The word [thee] may as well be supplied: and this Lying Spirit names not which of the Kings he meant, whether Ahab or Benhadad, yea his quibbling Oracle (as the Delphic Devil had many) might be construed in a quite contrary Sense: either 1st. The Lord will deliver [thee] Ahab into the hands of Benhadad, or 2ly. [It] to wit, Ramoth Gilead into the hand of Ahab: thus the deceitful Devil will save his Credit, what ever happened, and yet as bad as this Abaddon is, he shows more ingenuity here than doth the Jesuits, for he ingeniously acknowledgeth his Equivocating Oracle, to be no better than a Base Lie, saying I will go and be a Lying Spirit, in the Mouth of all Ahabs Pa●asytical Prophets. v. 22. However Satan (that mock- Samuel) seems more positive and peremptory in his Predictions of saul's Downfall (as above) yet this was no more than what a prudently-thinking man might have conjectured from the concurrence of secundary Causes how much more might an acutely observing Devil make up a shrewd Guests (by comparing things with things) of saul's approaching Ruin: He could not be ignorant both of saul's Rejection, and of David's Election, the Courage and Confidence of the Philistines Army, the Despondenties and Diffidence of Saul and his Soldiers (both which had been formerly Valorous) were not unknown to him, or possibly he might peep into those Prophetic Predictions concerning Saul and David, in ch. 15. and 16. of the first of Sam. Yea he well knew, what himself designed to do in the day of Battle (with God's Permission) against Saul who had forfeited God's Protection. The third Consideration I shall conclude with is, that the Devil hath his Instruments or Vassals amongst Mankind, to whom he imparts his Predictions, that they may impart them to others; and those are mostly Women (of the Devil's choice) more than Men, because they are Weaker Vissels, whose credulity is sooner imposed upon, and easilyer abused and deluded by the Devil: we have two famous Instances one in the Old the other in the New Testament) the 1st hereof is 1. Sam. 28.7. where Saul said, seck me out a Woman that hath a familiar Spirit not a Man but a Woman, he had put down Witches before, yet hoped he some might be remaining (though not of Men, yet) of Women, which are wont to be lighter and proner to Superstition, not only because of weaker Wits and apt to be Deceived, but, seeing they cannot compass any Fame or Glory by Noble Exploits (as men can) they therefore would become Famous by Magic Art: hence this Woman became a Dame to a familiar Spirit, and thither Saul comes, who rather than fail would crave help from Hell, etc. And the second Instance is not unlike this first, Act. 16.16. The Divining Damosel, who probably foretold many things that came to pass, otherwise she could never have brought so much Gain to her Masters, as that Scripture saith: she might make unhappy Hits sometimes, from the sagacity of (her grand Master) Satan; yet miss too at other times; for if the Devil himself cannot foretell all future Events, nor any thing infallibly himself, but either as it is Revealed to him by God (as was Ahab's Fall at Ramoh Gilead) or as be forseeth them in the Causes, Signs or Prophecies of Holy Scripture, wherein he is not a little skilled, and out of which he sometimes stealeth a parcel. Far be it from me to apply our present Apparition to either of these aforementioned, especially upon these Grounds. 1st. We do not find that this Apparition required any Adoration; when Saul bowed himself to Satan (that Mock- Samuel) 1. Sam. 28.14. That Adoration was the main thing that the Devil chief aimed at: 2ly. We do not find (in our Case) any seeking to this Apparition, for that is (Tantamount) a Worshipping, though there be no bowing, and how far amounts holding Conference with Apparitions (see above) but yet it seems an higher step to obey their Commands, especially such as are dissonant to the Law of Nature or Nations, or Scripture, which is not our Case, neither doth this comport with the latter Instance, though here's a Divining Damsel, yet not such an one as the Septuagints usually call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the Devil spoke out of their Bells; for which cause also the Hebrews call them Oboth or Bottles, because the Bells of those Women (thus made use of by the Devil) swollen as big as Bottles, when they began to Prophecy. 2ly. Neither do we hear of any gain either to herself or to her Masters here, as appeareth there. 3ly. Neither do we find any Disturbance given to God's Worship under specious pretences here, as is found there. They that desire to know more of those Divining Intrigues, let them consult Baldwins Cases of Conscience. Lib. 3. Pag. 533. to 620. etc. too long here (so much as to abridge in this small Treatise) and other Casuists; I add this only, 1st. If the Death of any be foretold by the Devil we ought not to believe it, as from him (the Liar) God can Cross it, 2ly. If God permit it, 'tis to harden the superstitious Observers of it: 3ly. 'tis enough God's Word. foretells that all shall fall out for the best to them that love God, Rom. 8.28. So ails welcome: so far as God's Word guideth us, we walk safely, but if we step farther into a By-way 'twill lead us down into the Chambers of Death.  
I Omit the strange Apparitiors at Pons Town in Tipperary in Ireland, attested by 16 persons Eye Witnesses, and Printed. The last and latest of Land-Prodigies (omitting many others that come not yet well proved to my Hand (is the Death of 3 Tower-Lyons; called Old Charles, Queen and Duke which is the more Remarkable, because we do not find (scarce in a whole Age) any Record of the Death of so much as one of those Royal Long Lived Creatures (the Keeper whereof is so much obliged both by Loyalty and Advantage to preserve them) much less of so many and that within few days, as if they had conspired to march off together, the more to amuse and amaze this Triple Realm, for every Kingdom one: to Exemplify it in our English Chroniels, though something like it is said to happen in King Richard's Reign, yet I cannot find a fit Parallel unto this strange Prodigy upon Record, save only in Henry the sixths' Reign, Whereof Sir Richard Baker (who is generally owned as an Impartial Chronicler of former Times) giveth us this Account. That in the 18th. year of Henry the sixth all the Lions in the Tower Dyed. Baker's Chron. pag. 199. This King's Reign was attended with many mischiefs betwixt him and the than Duke of York. Henry the Fifth after he had Conquered France, and kept his Court with incompatable Magnificence for some time, than he Returns with his Queen into England, who was delivered of a Son at Windsor, called therefore Henry the 6. of Windsor (upon whom at his Birth his Father spoke Prophetically [I Henry of Monmouth have gained much and shall remain but a short time: but Henry of Windsor shall Reign long and lose all] and according to this Paternal Prophecy the Son first lost His All in France, and after, 2ly. His All in England. In this Henry the sixths' time, France, Normandy, Aquitain, were all lost from the English, and in England such were the bloody Contentions between the two Houses of York and Lancaster, that ten several fierce Battles were fiercely fought between the two Factions, whereof 5 were fought in Henry the sixths' time. The first at St. Alban in which Yorks prevailed: the second at Black-Heath, in which the Confederate Lords were Conquerors: the third at Northampton, in which Henry the sixth was again overthrown: the fourth at Wakefield, in which the King was Victorious: the sixth at Towton, in which the new Duke of York carried it, who became thereby King Edward the iv In whose time also five more several set Battles were fought upon the same Quarrel: as first, that at Exham: secondly, that at Banbury: thirdly, the Battle of Loose-Coats: fourthly, that in Barnet Fields: and fifthly that at Tewxbury. Thus even the White Rose was died Red, over and over again, with the blood of many brave men, and a Period was never put to this Contention twixt the White and Red Rose, until that concluding Battle at Bosworth Fields, in which the Plantaginets expired, and both the Houses were after united in Henry the VII. Rosse's History of the World, pag. 534. etc. and Dr. Prideauxes History of Successions in our own Land, pag. 333. Who tells a memorable Story of those such Catching Times (as he calls them) of one Burdet a Mercer in Cheap. side, who jocularly said to his Son, if he would ply his Book, he should be Heir to the Crown (meaning his own House, which had the Crown for its Sign, and had no Relation to the Crown of the Kingdom) for this Jest the Man lost his Life: assuredly an Honest Jury would not have given him such hard Measure. God bless us from such Contentious and such catching Times, which were presaged not only by the Death of the Tower Lions, as above, but also by several other Prodigies, as a Blazing Star, Monstrous Births, a prodigious C●●k out of the Sea at Portland, crowing three times, and turning his Head to the South, North and West, and Paul's Steeple was fired with Lightning: See Ra●●es History of the World, pag. 534. And Sir Richard Bakers Chronology of the same time, all these Prodigies were Presages of sad future Calamities. Enquiry, Why must the Death of Lions be made a Prodigy, seeing they are M●r●● as other Beasts, and die only in the common course of Nature? Answer the first, Consider in the general, A Lion 1st. For his Majesty, that sits enthroned in his looks. 2ly. For his Magnanimity, as disdaining to go out of his stately pace, though Danger pursue him, Prov. 30. v. 30. 3ly. For his Formidableness, insomuch that when the Lion Roareth, all the Beasts Tremble, Am. 3.8. and have not power to fly from him, though they can out run him; hence he is the Hyeroglyphick of Dominion, and worthily as well as vulgarly is called the King of Beasts. Hereupon the Fall of a Lion is as the Fall of Abner, the Fall of a Prince, 2. Sam. 3.38. 'Tis looked on as a Fatal Fall, the Death of a Lion was the presage of Julian's death, saith Ammianus Marcellinus, Answer the second, more specially as the living Lion Resembleth Majesty Domineering (according to Aesop's Apologue) over the Ass and the Fox in sharing the Prey they had jointly caught in Hunting: So the Dead Lion representeth Majesty Deceased (according to Alciats Emblem and the Greek Epigram 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Thouth the Lion while living be the Noblest of Beasts, Prov. 30.30. yet when Dead, this Noble Beast is exposed to the Scorn of the most weak and timorous Hares. Hence arose the Hebrew Proverb, that a living Dog (with them the basest of Creatures) was better than a Dead Lion (both as to Use and as to Essence) Eccles. 9.4. Importing that the meanest man Living, is better than the greatest man Dead. Answer the third, The Death of a Tower Lion is more portentous than the Death of many Lions in the wild's of Lybia, whereof no notice would be taken, but a Tower Lion is the Darling as well as Emblem of Princes, and the Delight as well as Wonder of the People that have been admitted to behold them; and seeing they naturally live longer than the oldest of Men, scarce any one Age brings Tidings of the Death of a Tower Lion (as before) so carefully attended, etc. This occasions the general Opinion, that such an Occurrence is a Forerunner of some Fatality. Answer the fourth, How much more the Death of 3 Tower Lions at once, as if a Lion Pestilence (that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Divine Thing had been sent to kill three Lions at one blow, this hardly finds a Parallel in History, the strong Tower (it self) with all its high Walls, deep Trenches, brass Guns, great Guards, and warded Gates, could not be a Tower of Defence to them or to any one them, and if Tria had been Omnia hear (as it is in Philosophy) the Tower had been left a Lyon-less Tower. Sacred Story speaks of one Prodigy, not altogether dissonant to this, to wit, Samson turned aside to see the Carcase of the Lion, and behold there was a Swarm of Bees and Honey in the Carcase, Judg. 14.8. prodigiosum est (saith Lovater) quòd Meilificarunt Apes in Cadavere, etc. 'Twas no less than a Prodigy, that Bees should breed and make Honey so soon in such a place, seeing they are naturally driven away by an ill Smell, as abhorring all stinking things, such as this Carcase must needs be upon its Putrefaction; herein Pliny, Columella, Aelian, Varro, and all Naturalists do unanimously concur: Indeed some (as Virgil, Ovid, etc.) do say, Bees may breed in the Carcase of a Bullock raturally, but never in the Carcase of a Lion, which hath a more foetid flesh and a more stinking smell; however, not in so short a time as was between Samsons Contract and the solemnising of his Marriage. It therefore only came to pass, by the special Providence of God producing this Prodigy, not, only by a preternatural, but also by a Supernatural power. Now that the Tower Lions be dead (though we had no hand in their Death, as Samson had in his) let us turn aside (a little) to view these Carcases, as Samson did this) and behold both the Congruity and Disparity of them: As 1st. God Bless us, that no Swarms of those Bees of Babylon (Isa. 7.18.) may breed out of their Carcases, nor out of them whose names they bore, to Sting us with their Fatal Stings: And God bless us not only from those Honey-less Wasps and Dronish Robbers, but also that the right Honey may be bred in the body of the superviving Lion, called Charles the II. and in him whose name he beareth: 3ly. Though we find no Honey in any of those 3 Carcases, as Samson did in his one, yet may we find such a Riddle in them which may puzzle and Nonplus all the uncircumcised Philistines, Judg. 14.12.14. Out of those Eaters may came forth Meat and out of the strong sweetness. This Problem (as many of God's Providences) is made up of contraries, yet the enigmatical Sentence seems to signify, that it should come to pass, the Philistines which ruled with rigour over the Israelites at that time, should be subdued and eaten up by the Israelites, and when they were most strong, they should not damnify but accommodate the Hebrews: The good Lord grant the same Privileges to the Protestants over the Papists, who have eaten us up as their Daily Bread, with the like voracity as the Hungry devour Bread, Ps. 14.4. Yea, those cruel Cannibals makes Flesh as well as Bread of poor Protestants, and do as barbarously and brutishly worry them with open Mouth, as the bloody Lions do the helpess Sheep, Ps. 27.2. O that they may now stumble and fall in attempting it, and both they and their Leviathan (the Pope) with his broken Head, may be given as meat to the people Inhabiting the Wilderness, Ps. 74.13.14. Then would God unriddle, how out of the grand Eater cometh Meat, and out of the strong cometh Sweetness.  
This Leads me to the third and last Scene or Theatre, whereon God thews his Wonderful Signs, to wit, (as in Heaven and on the Earth, so) upon the Waters: As I do designedly omit many marvellous things, mentioned in Foreign and Domestic Letters, such as the Earthquake at Malago, which overturned their Religious Houses, and put all Spain into a Fright, etc. And such as have lately happened also in our Lands) because they come not well Attested to make them enough Authentic, in the foregoing Stage or Theatre: so I must do in this last, omitting many Stories, and pitch first upon that which hath unquestionable Testimony of the Truth thereof, to wit, the Drying up of the River Wye in Wales, between Radnorshire and Brecknockshire (where 'tis near as broad as Thames at Brainford) about a stones cast over, and of a sierce Current, yet on the 25th. of January last at Lewysford, it stopped its course and parted itself, and became dry, so that several persons walked over Dryshod, some gathered up Fishes for several Miles, this continued for several Hours: This is Attested for Truth, by Mr. Probat High Sherriff of Radnorshire, and Mrs. Jones, (whose letter hereof I had to assure me) both Eye-Witnesses, and it was also observed that the two Rivers (I thou and Yrvon) which fall into that River Wye, were at the same time likewise suddenly dry: but after a few hours flowed with more Violence, and higher than usual: and (as my Letter addeth) no natural Reason could be rendered hereof: Now to exemplify this Prodigy by Parallel Instances, from Sacred and Civil History: 1st. Satred Story saith, that when God broke the Heads of the Dragon (Satan's sworn Swordmen and Pharoahs' chief Captains) and the Head of the grand Leviathan or Pharaoh himself, than did God also Divide the Sea, and clavae also the Fountains and the Flood, Ps. 74.13.14.15. Drying up mighty Rivers, as Jordan, Euphrates and the Red Sea, which (in respect of the Main Ocean) was but a mighty River. This the Angel of God Divided and dried up, for six hundred Thousand to pass over in Rank and File. Exod 14.21.22. Ps. 136.13. and 106.9. God's Rebuke was upon the Waters, clove them in twain, and bound them up with his Swaddling Band (as easily as a Nurse doth her Infant) Job 38.9. so that they could neither wave, nor swell, nor flow, but became as a firm Wall (frozen into hard Ice) on both sides of Israel, Ps. 78.13. Thus the fluid Waters, were fixed and became as Stone Walls, on each hand of them, while they passed through with ease and safety. This the Psalmist Wonders at, and asks the Waters, What ailed thee, O thou Sea, etc. Ps. 114.5. and thence he passeth to Jordan, (more Parallel to our Case) ask what was the matter with you both, that the one Fled and the other was Driven back: can there be any natural Reason given? or was't the powerful presence of God that affrighted you into this Retrograde Run or Motion, v. 7. This Instance showeth we may many times ask Questions, and yet neither doubt of the matter, nor be ignorant of the Cause: This more Parallel Case of the drying up Jordan, Josh. 3.13. The Waters of that River were cut off, that is, the Waters that came from above were cut off so as to stand still as on a Heap, and the waters that were below (according to their ordinary course) ran away into the Dead Sea, so the Channel was left Dry, having no waters coming down from above to feed and fill it. This was a wonderful Work of God, and much admired by the Psalmist in his Ps. 114. Now this Jordan was a compound of two Rivers (Jor and Dan) as our Welsh River was, yet the Course of both the streams were stopped for some Hours, so the Channel was dry, though ('tis true) the Camp of Israel was not there with the Ark to pass over into Canaan: The Chaldee Paraphrase Addeth the drying up of Arnon and Jabbok, whereof see Num. 21.14. and Deut. 2.37. as Revel. 16.12. mentions the drying up of Euphrates for the Kings of the East to pass over, etc. but leaving Sacred, come we to Civil Story: Our Famous Cambden Reports of another River in Merionith shire in Wales, the River Dee that runneth through Pimble-Meer or Lake, it mingles not her Streams with the Waters of the Lake, though this be a great Marvel, and hath also a good Moral (to wit, that we should not mingle the streams of our Affections with the puddle Water of Corrupt Company, when carried headlong at unawares among them) yet it is far short of our present Prodigy: and the same Cambden relates, how the River Ouse near Bedford (in the last year of King Richard the II.) stood still, and ceased his Course, so as the Channel remained dry for the space of three miles together. Cambden Brit. pag. 399. which was then adjudged to signify the Revolting of the Subjects from their Prince. Baker's Chron. pag. 154.167. He being misled by his Favourite Michael delapool and other Sycophants, did incur the hatred of his People, Prideaux Introduction, pag. 324. In his time was the marvellous Parliament, and that which wrought Wonders. See Baker of his Reign. Also in the Reign of Henry the VI The same River Ouse (on New-Years Day) suddenly stood still and divided itself, which (as was conceived) did portend the prodigious Broils between the Houses of York and Lancaster, see Baker's Chron. among the Casualties (as he calls them) of his Reign. The like happened in the year 1660. to the River Derwent near Derby, which was dried up upon Nou. the 29. for many miles and some hours, so that the Mills stood, the Boats were on ground, the Fishes taken up upon the Sand by Children, and men walked over dry shod. This was the greater Prodigy, not only because 'tis a broad River and runs with a fierce and full Stream (as Cambden Britt. pag. 554. relateth) but also because the Waters of the Sanctuary were dried up soon after, by the Silenting of some thousands of Orthodox Ministers: As those Rivers returned (all of them) to their course again, so the good Lord know us in our Wilderness and 〈◊〉 the Land of great Drought, Hos. 13.5. and make us again as a watered Garden, whose Waters fail not: Isa. 58.11. That our Fleece, as Giacons may not still be Dry. Judg. 6.39. but the Lord be as springs of Water to us, 〈◊〉 all our fresh springs are in him, Ps. 87.7. an everflowing and overflowing Fountain of Grace and Comfort.  
Were not my Book already swollen too bulky, I might insist also upon the pr●●●gious Whale, which was found lately in the River Weuner, within 6 miles of Chichester, 50 foot in length, and 28 in thickness, who broke off his own Tail with struggling, and turned the River into Blood with his Blood: an undoubted Prodigy, for the Whale never breaks forth out of her beloved Ocean (which is her peculiar Dominion) into narrow Rivers, but it presages Storms, where such a thing happeneth: Assuredly Jonah's was the greatest of Prodigies, who shipped him to the shore, and in the mean time afforded him an Oratory a place to 〈◊〉 in. Four Prodigious Wonders were concurring therein saith Mercer, est. That the Heat of the Whale's Stomach did not Consume Jonah as it did other 〈◊〉. 2ly. That in so close a Prison he could both breath and live, without the common use of Air and light. 3ly. That be was not choked with the Stench of so fifthy a Jakes as the Whale's Belly. 4ly. That he had his Senses (as well as Life) there, to pour out such an excellent Prayer and Praise to God. Jonah was the true Arion (the Poet's mention) out of whose History Christ gathers the Mystery of his own Death, Burial, and Resurrection, Jon. 〈◊〉. and 2.10. with Matt. 12.40. This great Sea-Monster (that never useth to come near the Shore, but Sports himself in the deep Waters Ps. 104.26.) yet when the Great God (the chief Centurion) commands him thither; he must go and Vomit up Jonah upon dry Land. He breaks the Head) as well as Tail) of this Monstrous Leviathan, and gives him to be Meat to the People inhabiting the Wilderness Ps. 74.14. Though no Mortal man can Ring him like an Hog, or Rule him like a Bear, Job. 41.2. etc. yet the Immortal God can and did so, to Senacherib that crooked Leviathan. Isa. 27.1. & 37, 29. and doth so, both to the Great Turk, who would Devour Europe, and to the Great Pope, who would destroy the Reformed Countries: Procopius tells of a great Whale in his Time, that much Infested the Coasts of Constantinople, and did much Mischief for fifty years together, but at last was taken and tamed (by slaughter) though 30 Cubits long and ten bread. Thus Jehovah will Take and Tame both Behemoth, the Turk who Eats up men like Grass upon the Mountains. Job. 40.15. etc. and Leviathan the Pope who Sports himself in his See to devour Protestants, God will pull those 2 Kings of the Children of Pride out of their Seats (though they have Infested the Church many fifty years, and both Saddle and Bridle them. Job. 41.13.34. In due Time God will make this latter (Leviathan) to break his own Tail, and let out his own Blood, as that Colchester Whale did, and God will break his Head, and give him to be meat to his People: There be many more Signs and Wonders I omit (though mentioned in public Intelligences) because not (to me enough Authentically Attested, I would also subjoin here the many marvellous and prodigious Providences, not only reported, but likewise Recorded in our own Land of late (were it not to avoid prolixity) such as the Wonderful Discovery of Justice Godfrey's Death: The Wonderful delivery of Justice arnold's life. The Wonderful disappointment (hitherto) of all the Popish Plots (both Shame and Real against King and Kingdom. The Wonderful Death of three grand Enemies (to an honest Alderman in Hull) who all died in three Weeks time, in the heat and height of their Persecutions against him: with many more such marvellous Occurrences, befalling several Persecutors and Profane Scoffers (as him whose Eyes dropped out of his Head, immediately after his Scoffing at the late Comet) not yet plenarily proved.  
The Application in short (after a long Explication general and particular, yet Applicatorily Explained all along) is twofold, 1st. General. 2ly. Particular, the latter of those to be positive and peremptory in (without a peculiar Gift, which we pretend not to) is by the best Casuists called Nefass, and no better than presumption to pry too curiously into the Ark of Divine Secrets, for which fifty Thousand Bethshemites were slain, 1. Sam. 6.19. Arcana Dei sunt Arca Dei, we may not search into God's Secrets. Deut. 29.29. Mirari oportet, rimari non licet, 'tis as unmannerly to pry into our Neighbour's House, as 'tis to press into it, said Xenocrates: how much more may men be paid for peeping into God's House, as the men of Bethshemesh were, contrary to God's Command. Num. 4.20. Eorum que scire nec Datur nec fas est, Docta est ignorantia, istius scientiae Appetentia est insaniae species, saith Austin: 'Tis a learned Ignorance not to know what we ought not to know, and 'tis a kind of madness to desire it, Funccius sings well, saying, Tufuge seu pestem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And Peter giveth charge against this Impious Curiosity as against Theft and Murder, 1. Pet. 4.15. 'tis a being too buisy with God's matters. Baldwin therefore concludes this point, praestat Ergo, etc. 'tis better to pass over prodigies in silence, and leave the particular Application of them to the most Wise God, than by an overcurious Divining to betray our own temerity, Bald. Cases of Conscience, Lib. 3. Pag. 813. However to make a general Application (which is the former) of them, is to be Wise unto Sobriety, seeing Events in all Ages do evidence, that Prodigies do portend (in the general) a Futurition or Approach of some things (not yet existent) and such as bear some proportion in quality to the Predigies themselves: as Armies portend Wars, etc. This is acknowledged by Herodotus and Machiavelli, that no extraordinary Calamities befall Nations or Cities, but 'tis foreshewn by some Extraordinary Signs and Wonders, as the Reverend Dr. Jackson (in his Sermen preached before King Charles the I.) quoteth them. pag. 9.10. Yea, our Saviour himself did Institute Signs and Wonders, as immediate forerunners of that final Destruction of Jerusalem, so forely threatened and so severely executed by Titus Vespasian, Matth. 24. Mark 13. and Luke 21. and Josephus hath a good Note upon it, lib. 4. cap. 12. of the Wars of the Jews, that it was God's Clemency to Mankind to foreshow by those extraordinary Signs and Wonders, what wasting Desolations were approaching that his people being forewarned might be forearmed also and take the best Course for their own safety. The General Application of Prodigies, (which are unquestionable) be principally two, according to Cornelins à Lapide's Notion, on Joel. 2.30. Prodigia sunt Credentibus benefica, incredulis vero Malefica & Horribilia. 1st. They do portend much mischief to that part of the World, which wallows in Wickedness without Repentance: The Signs and Wonders God showed to Pharaoh were not only Messengers, but even Harbingers of his and his People's Destruction, so was the Handwriting upon the Wall a Prodigy portending Belshazzars Downfall for his Drunken and Debauched Quaffing, Dan. 15.22.23. So were the Prodigies in Heaven, Earth and Sea (as Luke ranks them Luke 21.25.) Infallible portents and presages of the final fall of the Jews and their Jerusalem, for Persecuting Christ and his Apostles, etc. Thus it was of latter times in Germany, as their wickedness and Debauchery increased, so did their Prodigies, Signs and Wonders, Hist. Iron-Age, pag. 66. Yea and in our Land Sir Rich. Baker hath worthily Recorded. How the many Mischiefs (that have befallen this Nation) were all foreshowed by many foregoing Signs and Wonders (which he calleth Casualties) in every Reign, whereof I have extracted an Epitome, and thought to have inserted it here, were not my Book too bulky already. 2ly. They do Prognosticate Relief and Remedy to the Religious part of the World. Egypt's Overthrow was Israel's Deliverance, and so was and will be Babylon's to Zion. Therefore Christ encourageth his Servants at the sight of such Signs, to lift up their Heads for their Redemption draweth nigh, Luke 21.25.28. All men ought therefore to Regard the Works of the Lord and to consider the Operations of his Hands, lest by neglect thereof they provoke a Jealous God to Destroy them and not build them up. Ps. 28.5. How oft doth God call on Zechary, lift up thine Eyes and behold, etc. and what seest thou? etc. God shows his Signs and Wonders, not that men should cast scurrilous Scoffs at them, (who knoweth whether such have a minute betwixt his last Jest in this World, and his Everlasting Earnest in a worse World) but to make serious Contemplations on them: what curious Artist can endure (when he exposes some special piece to public View) to see sottish men take no notice of it, or silly spectators (that cannot understand its Admirable Art) Deride it. God is Certainly Tuning his Instrument (as I say in pag. 32.) and will shortly play some choice Tune, though made up of Discords. The good Lord help us to Dance after his Pipe, and to meet him in the way of his Judgements, or in the way of his Mercies, Isa. 26.8. Otherwise the Great Turk (who ('tis said) is so alarmed with those Prodigies that he hath proclaimed a Fast to be kept throughout all his Dominions) will rise up in Judgement against all Scoffers, as the Queen of Sheba will against the Jews, Math. 12.42. The Heavens, those Catholic Preachers: Ps. 19.1. The spangled Curtains of the Bridegroom's Chamber, hath Read such a Divinity-Lecture to us in Signs and Wonders, and so hath the Earth and the Sea, all terrifying and testifying God's Anger against Man's Sin, yea in his own people, in whom he will pardon, but not patronise Evil: and shall we look on those Signs of the times, to be Inania Terriculamenta, insignificant Scarecrows, which the Sorcerers of Egypt (were they here to see them) would acknowledge to be the Finger of God. As Jerusalem (that Slaughter-house) of Saints) had her Signs of Destruction. So Rome (the like Slaughter-house) had (at the Rise of Luther) such a Storm upon her chief Church, as struck the Keys out of Peter's Hands, while the Pope was creating Cardinals in it: ever since a cold Sweat hath stuck upon all the Limbs of Antichrist, as Bellarmine (his great Champion) confesseth, assuredly the pouring out of the seven Vials (mentioned Revel. 16.) will produce such a prodigious Storm upon Rome, as will not only blow down her Keys, but her Images also, yea blow away all the Trash and Trumpery of that Scarlet Whore, and the Whore herself with all her proud helpers; all Christ's Foes shall then be made his Footstool (the fittest place for them) in all Lands: yet before the accomplishment hereof, sad Calamities, (if not the Salaughter of the Witnesses) may be seen, yea such Tribulation as hath not heretofore. Matt. 24.21. The very Time may seem nothing else but Affliction itself. Mark 13.19. So befell it to the Jews that (had not God cut short those Days Matth. 24.22. No Flesh had been Saved) no Jewish Flesh had been left alive. What Woes may befall the Gentile World, after such prodigious presages, we know not. 'Tis good for us to get into Augustus' posture, (who once sitting 'twixt Virgil (a frequent sigher) and Horace (that had watery Eyes) pleasantly said, he sat inter Suspiria & Lachrymas, betwixt Sighs and Tears: sure I am, Our Day calls upon us, not only to say so, but also to sit so, with all seriousness: Christ's Council to the Jews was [pray ye] Matth. 24.20. 'Tis no less the Duty of us Gentiles, Prayer is the best Ordinance and Artillery, wherewith to Batter Heaven, Flecti●ur Inatus Voce Rogante Deus: Where God seems most bitterly bend, yet will he yield something to prayer, which is the best lever at a dead lift, provided it be the Prayer of Faith, for as God's mercy is the Mother, so the Church's Faith is the Midwife of Deliverance, Hereupon Joel in setting down the Dreadful Signs of direful Days (lest any should despondingly say, as Mark 10.26. Who then can be saved) concludeth with this comfortable Corollary, whoever calleth on the Name of the Lord shall be saved. Joel 2.31.32. That such may be Reserved as a Remnant for Royal Use being accounted worthy to escape those things that may yet come to pass: Luke 21.36. Is the Hearty prayer of C. N.  
FINIS.   

The Reader is requested to correct these following Faults that have escaped the Press.  
Errata.  
PAg. 1. line 19 read Math. 12. p. 6. l. 14. r. Ear p. 11. read line 20. before line 19 p. 18. l. 25. for 80. r. to. p. 31. l. 16. for 18. r. 11. p. 37. l. 27. r. prognostic p. 40 d. 24. r. Truths. p. 48. l. 29. for through r. though. p. 49. l. 2. for Councelor r. Council. p. 55. l. 16. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 57 l. the latter r. 65, 66, 67, etc. to 71. in p. which should be 96. l. 11. r. next Answer [as Messengers only, not as Mediators, according to the Popish Doctrine, and l. 22. after are r. mostly: and l. 34. for Virgin r. Virgins. p. 69. l. 20. for Trimethius r. Trithemius. the Sheet (L.) should begin with 73, and so on. p. 76. falsely paged 68) l. 20. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.