A DISCOURSE CONCERNING PRODIGIES: WHEREIN The Vanity of Presages by them is reprehended, and their true and proper Ends asserted and vindicated. By JOHN SPENCER, B.D. Fellow of Corpus Christi College in Cambridge. Liv. Hist. l. 24. 9 Prodigia multa nunciata sunt, quae quò magis credebant simplices & religiosi homines, eò etiam plura nunciabantur. Baron. Sapient. Vet. Fab. 6. Pan, sive Natura. Natura rerum omnibus viventibus indidit metum, ac formidinem, vitae atque essentiae suae conservatricem, ac mala ingruentia vitantem ac depellentem: Veruntamen eadem Natura modum tenere nescia est; sed timoribus salutaribus semper vanos & inanes admiscet, adeo ut Omnia (si intus conspici darentur) Panicis terroribus plenissima sint; praesertim humana, quae superstitione (quae verè nihil aliud quam Panicus terror est) in immensum laborant. Printed by john Field for Will. Graves Bookseller, and are to be sold at his Shop over against Great S. Mary's Church in Cambridge. 1663. Imprimatur Cantabrig. Maii 23. 1663. Edu. Rainbow, Procan. Richard Minshull. Theoph. Dillingham. Io. Pearson. The Preface. THe most proper Objects of admiration in the Divine wisdom, are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the unsearchable Rom. 11. 33. depth and rich variety thereof▪ That admirable diversity of gifts and abilities of mind, vouchsated to men to serve the necessities of those times and places to which they are appointed that elegant variety of Being's in the world, that grateful disparity of occurences which the history of every age of the world entertains us with▪ give assurance that there is a riches and pleonasm (as of Grace, so) of Wisdom in God: as which (like some full word that cannot be delivered of all that notion and sense with which it is pregnant without variety of expressions) cannot be understood and made out without the large paraphrase of such a multitude of excellent instances and displays thereof. And the faithfulness of Nature to its Original laws of motion, the continuance of all things as they were from the beginning of the Creation, awaken a considerate mind into a quick and lively sense of the depth thereof. Nulla litura est in libro naturae. God never saw it necessary (as upon maturer thoughts) to correct and amend any thing in this great volume of the Creation, since the first edition thereof; which sufficiently resolves us, that all things were issued at first by a mind that doth not ad pauca respicere, but that did look the whole system of the Creation quite through, and comprehend at once the several motions and mutual aspects of secondary Agents, from the beginning of time to the end thereof. This general constancy and harmony of Nature in its operations, is not so much removed as commended by (those petty discords) prodigious occurrences, whose rarity sometimes commands our notices and regards. These are but the Anomalies of Nature some temporary exceptions from her more common rules of motion; she runs sometimes against her bias, when the rub of some unusual impediment disturbs her, but quickly recovers into her more easy and native course. No kingdom is simply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but that of heaven, and no law absolutely immutable but that of eternal righteousness. Nature is but Ars Dei, and so admits variety, but righteousness is Imago Heb. 12. 28. Dei, an emanation from, and transcript of the Nature of him with whom is no variableness, nor shadow of turning. Now these Errata Naturae, Nature's step out of its more common road, have been received by the faith (fancy) of most times tanquam Dei Feciales, as God's Heralds to proclaim his purposes of war and vengeance upon men; and as a kind of real prophecies of some impendent evils. It hath been concluded that as Natura libera, Nature in its usual freedom, doth declare the glory and power of God, Psal. 19 1. Natura superata, Nature quite conquered (as in a miracle) doth report and confirm the truths and counsels of God; so Natura impedita, Nature disturbed and hindered (as in a Prodigy) doth proclaim his (approaching) judgements. The design therefore of the present Discourse, is (with freedom and sobriety) to make enquiry how far any kind of Prodigies (signal or penal) may be drawn into consequence to conclude the counsels of heaven from them; and whether that Faith and Religior with which the multitude receive them, be not (especially) owing to those two credulous and superstitious principles [Fear and Ignorance] which usually manage and deprave their affections and conclusions. I readily foresee, that as to some persons (more easily moved by the common air of popular prejudice) Religion and a great Truth will seem too much concerned in the argument, to be dishonoured to a question; so to others of more severe and examined principles, it will appear to hold too much of imagination or imposture, to receive the credit of a serious debate; and therefore had I designed no higher (in these papers) then barely to be public, I should have made choice of some more obliging and inviting theme and with which my thoughts have been longer acquainted: But that which thus far reconciled me to the Argument, was a regard to the Profitableness, Pleasure, Seasonableness, of a Discourse thereupon. First, It will (in design at least) be profitable to very great purpose, viz. First, To secure the peace and tranquillity of common life. For if whenever the sky is red and lowering (the face of heaven puts on a different colour and appearance from what it usually looks upon us with) we must conclude some approaching storm in the state, every man must needs hold the peace and serenity of his mind by a very cracked and litigious title. How can a man (as he is counselled) eat his bread with Eccl. 9 7. Si fulserit, si tonuerit, si tactum aliquid fuerit de coelo, si ostenti simile, natum factumve quippiam, (quorum necesse plerunque aliquod evenia●) superstitioso nunquam liceat quieta ment consistere. Tul. de Divin. l. 2. joy, and drink his wine with a cheerful heart▪ if every strange accident must persuade him that there is some sword of vengeance hanging over his head (by a thread) ready to fall down upon himself, or that common body he relates to, in whose welfare every good man concerns himself? men's hearts will be always failing them for fear, and for looking after the things which are coming on the earth, Luke 2●. 26. A sense hereof gave occasion to the Heathen Poet (whose Philosophy or Divinity served him not to reprehend the superstition of Prodigies) thus to implead the Majesty of heaven for alarming the world continually with these direful Omens of an approaching evil. — Cur hanc Tibi (Rector Olympi) Sollicitis visum mortalibus adderè curam, Noscant venturas ut dira per Omina cla●es? Lucan. Pharsa. 2. Which words (that I may the better serve my purpose of them) I thus make English. Why doth Heaven's Lord foretell men's fate By Omens? and so, antedate Their evils; (twice unhappy) must Men take up misery on trust? I'd yield ex tempore my breath, Nor would I die for fear of death▪ And (indeed) I understand not how many men could reconcile their secure and quiet thoughts to their vain persuasions concerning Prodigies, but that I observe their usage is upon any such occurrences to charm down their fears with such like words, What these things signify time to come will declare. Secondly, It will also serve the honour of Religion, which the common reverence of Prodigies doth greatly trespass upon; and that, 1. As it detains men under a constant Pedagogy to many base and servile fears. Whence Religion is easily concluded a great Adversary to (what it mainly designs to bring on upon the world) a true generousness, and universal freedom of spirit, and that its whole business is to subdue the spirits of men to some cold and little observances, pale and feminine fears. Hence men quickly grow weary of it, as of a yoke that continually galls them, and conclude themselves gainers if they may but purchase manhood with Atheism. This was that (especially) which gave Epicurus the confidence of thrusting God and Religion quite out of the world, and solving all the Phoenomena of Nature without calling in any assistance from the power and providence of any Agent superior to Natural, even that bondage and servility, which he observed men's ears bored unto by the Religion of his times, which was nothing but a timorous and base observance of the Signs of heaven, direful Omens, prodigious occurrences, against whose evil abodements, men armed themselves with (paper against pod-guns) a few bodily and ineffective Rites and Ceremonies. Fear binds in the powers of the soul, debars it the easy use and enjoyment of itself, and therefore the soul hates the womb that is conceived to bear it. Religion can never be amiable, till it appear designed not to increase the fears of men, but truly to cure and remove them. 2. The superstition of Prodigies commits no small waste upon Religion, in regard the fears it creates abuse the minds of men, proving generally but è vitro fulgura, vain as the shadows of the night. These Prodigies threaten a vengeance to we know not whom, and to fall we know not when. Now as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the false and tinsel miracles among the Papists most fatally wound Religion, because deriving a suspicion upon the true ones when once detected; so false and delusive fears introduced (upon pretences religious) disparage and discredit all the true ones, and Religion is in danger to be concluded but mendacium officiosum, a using the weakness of some men to the service of the common peace and quiet. Religion is not to be dallied with, non patitur ●usum fides. Pious frauds (as strong-waters do the body) may perhaps help Religion in a fit, but (if used familiarly) disable the native heat and strength thereof. Hay and stubble laid upon a good foundation (such I account well-meant forgeries in Religion) will catch fire and consume at last, and leave a great stain and soil upon the very foundation. 3. As it reports Religion a Systeme of some pitiful rites, s●eaking and beggarly entertainments of the mind: there is nothing more effectually inclines subtle minds to Atheism, as the evaporating of Religion into a multitude of touchy and critical modes and observations, which cannot command a reverence to themselves before discerning minds, which soon see through them, they are so thin and airy. To dismis this second particular. If these devouter persuasions concerning Prodigies, produce not in some minds any such sour thoughts of Religion, 'tis solely oweing to the power of some happier principles in conjunction with them by whose activity, the malign influence of the former is overpowr'd and corrected. Thirdly, It may be of Use to reprehend a very common, and Pernicious Error. 1. A very vulgar and common Error. I profess not to know any one Error to which all times and Persons have been so fatally abused withal as this of presages by prodigies: whereas there are some false notions which are Errores Personae, others which are Errores Seculi, holding of the peculiar temper, condition, circumstances, of the Person, or Age, in which found▪ this seems to be (in a manner) Error Mundi, having been justified by jews, Gentiles, Christians, 2 Mac 5. 4. (some) Ancients, Modern, Learned, Simple, as will more fully appear in the sequel, and may in part by some few instances, which (to serve the necessity of the present Argument) I shall here inser●. How far the Heathen were leavened with this fond notion, the names and titles whereby they used to express any such Anomalous instances in Nature, is but too pregnant a demonstration, all of them Monstra. Ostenta. Prodigia. Portenta. carrying with them a promise of foreshowing somewhat Future. (that which perhaps hath betrayed a great many to a like opinion of them, most people understanding little besides names and words) Amongst the Fathers (to do them right) I find none so express as Origen▪ who speaking concerning Comets, tells us it hath been observed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Orig. in Cels. 2. 1. that so oft as any great and eminent changes happen in earth, such stars have been known; foreshowing the translations of Kingdoms, o● wars, or whatever may happen of force sufficient for any great commotions and disturbances here below. Amongst the more Modern it may here suffice to take notice that the first occasion and Original of Rogation week (observed now upon the religion of greater principles) in the church is by Historians (as we are told) referred to Claud. Mamertus Bishop of Vienne in France, for the a verting of some judgements which (upon the observation of many inauspicious accidents and prodigies) were sadly feared to be approaching. Among the Learned, the height of Grotius calls my eye upon Him, who thus expresseth himself, solent magnas rerum conversiones praecedere Cometae, gladii ardentes, aliaque signa ejusmodi. As for the common sort of men, as they are (by the plainness of their state) more apt to retain a quick sense of those D. Hammond. Def. Liturg. §. 53. Grot. Not. in Proph. joel. 2. 30. early notions quae s●quuntur Naturam simplicem, which follow Nature, simple and unsuborned, by subtlety, interest, or passion, (for we find the notices of a God, of a future state, of the souls immortality takeing faster hold of the populacy then of some of the more subtle and discussive Philosophers) so withal are more impressive those which follow Naturam vi●●atam, Nature tainted and depraved with guilt and ignorance, and the many Idols consequent unto both▪ amongst which this notion concerning Presages by Prodigies will appear (in its place) to be no small one, so that it may seem like some weeds in the water, to have a very diffused and broad leaf but growing from a very weak and pitiful root, (generally received, but without, yea against evident and apparent reason.) 2. A very pernicious error, as having a most malign influence upon the Mind and Understanding, upon Philosophy, and upon Divinity. 1 Upon the mind and Understanding itself. No two things do so usurp and waste the faculty of Reason, as Enthusiasm and Superstition: the one binding a faith, the other a fear upon the Soul, to which they (vainly) entitle some divine discovery; both train a man up to believe beyond possibility of proof, to deliver over himself (in a kind of captivity of Understanding) to the confident dictates of the sons of imagination, to determine of things by measures fantastical (rules which cannot maintain themselves in credit by any sober and severe discourses) both inure the mind rather to divine then to judge, to dispute from Maxims rather vehement then folid, and place a man (if he chance to mistake) beyond possibility of conviction, Pessimum est & planè pestis & tabes intellectus si vanis accedat veneratio. it being in vain to press an argument upon him that thinks he can confront a Revelation, a miracle, or some strange judgement upon his Adversary, against your conclusion; nor is there a greater evil than wickedness established by a law, and error by religion, and an ignorant devotion toward God. And therefore no pains and care too much, to remove these two beams from the eye Ve●ul. descr. Glob. intel. c. 6. of humane Understanding, rendering it so insufficient for a just and faithful discovery of objects in Religion or common science. 2. Upon Philosophy. For when once Superstition hath advanced these Prodigies into the repute of divine messengers, it will easily be inferred a necessary respect towards them to keep some distance, and not to approach them too nearly by too busy and curious an enquiry into their natural and immediate causes. We find among the Grecians those which first made a tender of the natural causes of lightnings and tempests to the (as yet) ruder ears of men, were presently blasted with the reproach of Atheists; as if to show, how many wheels, in some great Engine, move in subordination to the production of some great work, were to obscure and eclipse the art of the Artificer. 3. Upon Divinity also; Because the conceit conciliates reverence to a lie, and christens the vain and soft fears of ignorance by the name of prudent foresights and religious observances of God: whence the soul is brought (like some of the ancient Heathens) to give worship to its very passions and diseases. Stories of Prodigies may perhaps serve to deceive the taedium of a winter night, but when once they advance (à focis ad Aras) from the chimney corner to the Church, and are adopted the measures of a religious faith or fear, advanc'● the serious motives of Repentance, 'tis time to throw contempt upon them. A lie never did, never could serve the interest of truth The Church of Rome (whether to serve the interest of Philosophy or Divinity, I shall not here concern myself to inquire) hath expressed herself (fas est & ab hoste doceri) by her representatives a great adversary to this instance of superstition, the observation of portentous accidents. We find in the Catalogue of books prohibited by Urban. viij. this interdicted among the rest, Author Chronici prodigiorum & ostentorum ab exordio Mundi usque ad An. 1557. And Gregory the Great (represented to posterity as one most studious of the propagation of the Christian Religion) was acted by so great ● zeal against it, that we are told he took care for the extirpation of that Casaub. Epist. dedic. in Polyb. (otherwise) excellent Historian [Livy] out of all Libraries, ob tam frequentem & accuratam portentorum enumerationem, for his so frequent and critical enumeration of all the Portenta which seemed to attend any great Action. Though I think too hasty and severe a judgement passed upon that Historian, whom we shall easily perceive, no● more leavened (in mind) with that kind of superstition, than Herodotus or Tacitus, and others which stood in no better light than he did. However much may be pardoned to a great zeal to a good undertaking. The mind of man was made for Truth and Goodness, and therefore should nor in any matter (if the remedy fell within our compass) be put off with the bare form and idol of either; But where an error hath once ceased it, which is (what some say of a comet) both malum & causa mali, an evil and a pregnant cause of evils, no need then of the voice of thunder to awaken charity to endeavour (as it can) its remedy and removal. Thirdly, This Discourse may be profitable to serve the just interest of State, and that; 1. As it tends to secure the honour of Acts of State and the results of public counsel. How mean a value and regard shall the issues of the severest debates, and the commands of Authority, find, if ever● pitiful Prodigy-monger have credit enough with the People to blast them, by telling them that heaver frowns upon them, and that God writes his displeasure against them, in black and visible characters, when some sad Accident befalls the complyers with them? 2. As it tends to make men more manageable to the commands of Authority, which easy men may quickly be frighted from by such images of straw, as the relations of monsters and strange sights are. Of what ill consequence the Romans at last found the observation of ●ignes and Omens to be (in war especially) appears from what Tully hath De Divin. l. 2. left recorded viz. that howsoever they were in his time ab U●banis retenta, retained in some repute, with the Citizens, (for good reasons of state) yet they were a bellicis sublata, quite banished the camp, because they found that the ignorant multitude (like beasts) would not drive well, if any such bugbears were suffered to lie before them. Now where weak men (like the horse of Alexander) are ready to start and fly off from their Rulers and Guides, because frighted with shadows, 'tis but a charity to them and the public to turn them to the Sun, to lead them to the light by a faithful information of their judgements. 3. As it ministers to the quiet and tranquillity of the State. That man that hath already encircled his own head with a Glory and is strongly persuaded that God's honour and the Gospel stand or fall with his private Opinion, will need no great Rhetoric to persuade him to receive a prodigy as a sign from heaven to encourage any endeavours to advance it. Prophecies concerning the deaths of great persons, or changes in the State, (a kind of weak air which carries about and commands but the more chaffy and lighter faiths) the wisdom Stat. 3 Edw. 6. c. 15. of the Nation hath judged of such evil consequence in a State, as by two several Acts of Parliament (under severe penalties) to interdict Stat. 5 Eliz. c. 15. the publication of them. Now Prodigies have ever been proposed as a kind of types and real Prophecies of some black days, and some wonderful alterations at hand; and therefore may easily be presumed to have as malign an influence upon the people (apt to be mightily moved with what ever comes toward them with any shadow and promise of Divine and Sacred) as the former. Among the Ancient Romans subtle Statesmen made use of that Superstitious observation of Omens and Prodigies, (to which they saw the people, in the ruder ages especially so invincibly addicted) to act and manage them to what persuasions might best serve the necessities of State; to which purpose they had their Collegia Vatum▪ Public Diviners, who knew to bend these Osier accidents (as the Mufti can do the Alcoran) to such a sense and signification as might make the easy multitude manageable to the purposes and designs of their Rulers. And 'twere to be wished that some Christians had not since transcribed the copy of this Ethnic example, and endeavoured to serve some secular ends upon the credulity and superstition of the multitude, by the tendering of any such Prodigies, or Prophecies to their hopes or fears. All that I shall add further in this place, is this. He that allegeth barely the Spirit of God to justify an Opinion in Religion may thank himself, if he perish in the other World; and he that quotes only a Prodigy in Nature to encourage any sedition in State, may thank himself if he perish in this. Secondly, This Discourse (without oweing much to the Author) will be pregnant with pleasure and delight. For things rare and unusual (the subject thereof) call forth the Soul to a very quick and grateful attendance, whilst matters of greater worth and moment, of more familiar occurrence, (like things often handled and blown upon) lose their value and lustre in its eye. Now the contemplation of things new and strange, gives the Soul so high a pleasure; 1. Because they prove the occasions of wonder and admiration, which the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist. Rhet. l. 1. c. 11. Philosopher ranks among the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, things pleasant and delightful; because (saith He) admiration comes attended with a tacit desire of learning [more fully the nature and causes of its object] though I rather think, because admiration is (as the Lord Verulam well styles it) abrupta quaedam scientia, an Essay to knowledge, besides we shall observe that the acts of the Soul which are intense, and call it much off from itself, [as profound contemplations, great joys, ectacies a great love, and so, high admirations] create it a most chaste and refined pleasure. 2 Because Objects not as yet fully known (as objects rare and strange are) keep the Soul in a State of hope and expectation of some huge satisfaction in a greater intimacy and acquaintance with them. Now (as to this World's heaven) the Viatores (because improving their felicities by an active fancy) are usually more happy than the comprehensores. 3▪ Because the Soul of Man affects a kind of insinity in its objects. The affections are always reaching after new pleasures, the desires are carried forth after new possessions, fancy is perpetually entertaining the mind with new Ideas, the Understanding is continually calling for a new Scene of contemplations. Scaliger allegeth this reason Mens nostra è fabulis & monstrorum picturis, capit Voluptatem, propterea quod exuperant vulgares limites veritatis, etc. aspernatur enim certorum finium praescriptionem. Exerc. 307. §. 11. of the delight men naturally take in fables, the pictures of Antics, and Monsters, (things rare and extraordinary) even because they exceed the common limits of truth, and mend the prospect of the Soul; which by its unconfined desires and motions gives itself to understand, that it is of higher extraction then that of a beast, and cannot truly compose and enjoy itself but in Union with God▪ the infinite Ocean of truth and Goodness. Thirdly, That which further engaged my thoughts upon this Argument, was a consideration of the Seasonableness thereof. We have been of late persuaded by three or four several impressions of Books (as there never wanted those which would farm the weakness and easiness of the multitude) that England is grown Africa, and presents us every year (since the Return of his Majesty)▪ with a new Scene of Monstrous and strange sights, and that our lot is fallen into an Age of Wonders; and all held forth to the People (like black clouds before a storm) the harbingers of some strange and unusual plagues approaching in the State. A matter not much to be wondered at, when the Nation (like the Womb of Rebekah) carries such striving and contesting Parties. The Poets feign the Giants (the sons of Earth) to have bidden battle to the Gods, and to have perished by a thunderbolt in the confidence of that attempt. And the Earth (their Mother) to avenge De sapient. Vet. c. 9 the death of her Sons, to have brought forth their last Sister, Fame. A fable expounded by the excellent Verulam, of unquiet and seditious persons (a kind of Filii Terrae, the creatures of the People, usually envious against their Rulers, and soon weary of the present State of things) who when crushed and ruined in their attempts against the Gods on earth (their rightful Governors) their f●ll is a venged by a fama querula & seditiosa, popular clamours, libels, odious representations of them to derive upon them the common envy, with which may be numbered the reports of strange prodigies and prophecies giving hopes of some approaching change of affairs (an Psal. 35. 20. observation which I am sure will offend none that are studious of the Sacred character, Persons which are quiet in the land.) To all that hath been hitherto discoursed concerning the profit, pleasure, seasonableness of the Argument before us, I shall superadd this one consideration to excuse the trouble these papers give the Reader. A hasty, ignorant, rash rejection of things which obtain (though unworthily) the place and repute of religious and sacred, (as prodigies do) gives no small advantage to Atheism. An overhasty pulling off (even) the wens and excrescencies from the body of Religion, may prove of as bad consequence, as a permitting them still to grow upon it. As our Saviour would not be called Good in an ignorant courtesy, so neither should these Prodigies, Vain, in an ignorant scorn: He that (without light and resolution) slights and neglects things, but presumed sacred and religious, is but a more fortunate Atheist, and more harmlessly profane. Look as (sometimes) Persons once Sacred, found guilty of capital crimes, are solemnly degraded, before they are executed; so things once reputed Sacred, should be first degraded (by a well informed judgement) from that Opinion and degree of respect they held in men's minds, before they be thrown off, and delivered to their neglect and disregard. And this is all that that I thought necessary to premise, to levelly the way to a fairer reception and interpretation of the ensuing Discourse. J. S. A DISCOURSE Concerning PRODIGIES: Wherein the Vanity of Presages by them is reprehended, and their true and proper Ends asserted and vindicated. CHAP. I. Concerning the several kinds of Prodigies. Great wonders of divine efficiency alone: these divided into Ordinary and Extraordinary. The kinds of the former touched upon. Wonders extraordinary (comprised under the general name of Prodigies) divided into Signal and Penal. The use of that phrase excused. Prodigies Signal. Natural, Preternatural, Supernatural, what. The Prodigies related in the Ethnic Stories, excluded this number, and why. Prodigies Penal described. IT is the Prerogative Royal of the King of heaven, that He only doth great wonders, Psa. 136. 4. commands Nature to what actions, into what posture, may best serve the ends of his own honour and wisdom. The biggest works the devil doth, have but a tympany of greatness, are a kind of practical fallacies; as he is but Simia Dei, so the greatest work which falls within his compass, is but Simia Miraculi, and owes the wonder it meets with▪ not too it's own real greatness, but our Ignorance. Now these wonders are either Ordinary or Extraordinary. First, There are some of his wonders of Ordinary and constant residence (a kind of more remarkable passages in the Book of Nature) such as are, 1. The Monadica Naturae, By which I take leave to understand (at present) those works in Nature which are of so private and peculiar a make and character, that they stand almost alone, and hardly admit their pattern in the whole Systeme of the Creation, such as are boiling springs, flaming mountains, petrifying waters, vast chasms and hiatus in the Earth, etc. the instances whereof are so various, that there is no country but hath its miranda, which call upon it to pay the constant tribute of a deliberate and judicious admiration to him, who seems to inscribe his own name [Wonderful] upon all Isa. 9 6. these works of his. 2 The Lusus Naturae, (as I may style them) the disports of Nature; such works wherein the hand of Nature breaks and divides (as it were) the plain ground of some common nature into an elegant variety of Individuals, different in shape and temper; as is seen in dogs and roses, etc. as also those works wherein (because delighted as much with consent as variety) se sequiturque fugitque she seems to follow and fly from herself both at once, aping and imitating her own works, in one element, by some similar figures or dispositions; in different pieces of the creation, in another: (which serve as a kind of grateful repeats in the harmony of the world.) 3. The Varietates Naturae, elegant and copious varieties of Nature▪ appearing in the various species of things, which different countries so entertain the curiosities of each other with, that one appears a kind of constant Prodigy to another. All these have employed the hours of other men, and besides are more properly entered among the rarities than the Prodigies of Nature, and so fall not within the lines of our present Argument. Secondly, There are Wonders Extraordinary, such are they which happen but now and then, and are a kind of short and transient discords, stepping in sometimes to recommend the general harmony and evenes in the motions of Nature, and the Government of the world, comprised under the general name of Prodigies. Now that division of these, which I shall premise to the ensuing discourse, shall be such as the necessity and design thereof, rather than such as the laws of Logic, do prompt me to; which I conceive may be best served, by dividing them into Prodigies (barely) Signal and Penal: For though I have no faith nor favour for the former, yet while I indite them at the bar of Reason, I am forced to take notice of them under such names and titles, as common opinion hath affixed upon them. Those which are (barely) Signal (such, I mean, in vulgar account) are of three sorts. 1. Prodigies Natural, such I reckon all those of whose particular and immediate causes (though rarely occurring) we are sufficiently resolved: such as are (to speak with the people) falling-stars, Earthquakes, Extraordinary Eclipses, the appearance of two or three Suns at once, some kind of monstrous births. With these I number all events (besides the common road of Nature) owing to some accidental (though to us unknown) assistance or interruption of Agents purely natural, or some secret and reserved Law in Nature, as Comets, New-stars, some extraordinary alteration in the heavenly bodies, (as that in the Planet Venus, both as to colour and figure before the times of Christ, often mentioned by Astronomers from Varro and S. Austin) and the strange deliquium of light in the Sun about the S. Aug. de Civit. Dei. l. 21. c. 8. death of Caesar; Some unusual ebbings and flow of the Sea. These, I reckon Prodigies Natural, all being but Nature's acting of its part in a different habit, and giving us to know how it will exert itself, when such Agents, and such matter chance to meet. 2. Prodigies preternatural, such I account all strange Events, which hold of no steady causes, but are (to us) solely casual and uncertain; as the firing of a house by lightning, the coming to shore of some strange kind of fish, the breaking off or standing still of Rivers, messages delivered by spirits, apparitions in the air (which are effects above a natural, and beneath a bare supernatural Agent.) 3. Supernatural, such as are Events of which Reason is sufficiently resolved, that they exceed the powers and sufficiencies of all Natural causes. For look as in Religion, there are quaedam juxta Rationem, some things according to the common reason of all men, [viz. the doctrines of temperance, righteousness, obedience to God;] some things praeter rationem, beside reason, [the discoveries of God, which reason now apprehends and seals unto, but could not Marte proprio, of itself reach unto;] some things supra rationem [the great Articles of Faith, transcendent to the capacity, as well as light of common reason, in the modes and circumstances of them:] So in the compass of Divine Providence, there are three sorts of works, quaedam juxta Naturam, some according to the common Laws of Nature's working; quaedam praeter Naturam, some beside common Nature, such are the Events we call Prodigies, which though according to Nature, as considered in such circumstances and co-incidence of causes, yet are beside it, considered in its more usual and familiar methods of action. Quaedam supra Naturam, such are those alterations in Nature, which exceed the capacities of second causes. In a Prodigy (strictly taken) Nature suffers from itself, and is (in a sort) both victor and captive to itself; but in a Miracle, Nature is solely passive to that original Mind and Power which gave it its first Laws of motion. These supernatural Prodigies (though I know not to believe any such now happening) yet must find a place in this discourse, not only because some such have (as Ambassadors extraordinary) been dispatched heretofore upon some great errand (as the fearful Eclipse at our Saviour's death, the hailstones, mentioned josh. 10. 11. so hugely exceeding the common standard of Nature, and perhaps the fiery sword which hung over Jerusalem, so long before its final desolation) but because our Adversaries are so prone to over-value such occasions, and to entitle an immediate hand of heaven to all such objects of wonder. As for those stories (with which the Ethnic Legends abound) of the speaking of children out of their mother's wombs, the raining of stones, the speaking of oxen, their being found without hearts or livers when brought to the Altars, Fountains running with (real) blood for a long time together (which may seem to enter a fair plea for the honour of being marshaled under this head) I reject them all (with Tully) as fables De Divin. lib. 2. and impostures, with which the world hath ever been abused (Rome-Pagan was as good at inventing stories of Prodigies and Apparitions of the gods, as Rome-Christian of Miracles and Apparitions of Saints) And with a like faith (though better affection, because found in a Poem) I receive many of those Portenta, which (as 'tis said) attended the fall of Cesar, — simulachra miris pallentia modis, Visa sub obsourum noctis, pecudesque locutae. Infandum, fistunt amnes, terraeque dehiscunt, Et moestum illachrymat templis ebur, aeraque sonant. Nec puteis manare cruor cessavit.— Virg. Georg. l. 1. 'Twas but proper for a Poet to hang the whole frame of Nature (as it were) with mourning and astonishment, upon the fall of so great a Person as Cesar was. God's miracles carried majesty in those visible characters of Power, Greatness, Wisdom, stamped upon them: (they were never vain and ludicrous) and they came forth upon some errand of importance: like a broad seal they carried Majesty in their aspect; and came to derive credit and authority upon some matter of great weight and moment. Secondly, There are a sort of Prodigies Penal (for I take the word in the latitude of its sense) such as are judgements upon Persons or Nations of a dreadful and unusual figure and condition: sudden arrests by death, strange diseases, death by lightning, or the fall of a tower, unusual plagues, defeats of Armies at huge odds and disadvantages, mu●rain of cattle, very unseasonable years, etc. These distinctions premised, I shall offer the best service I can, toward the deciphering of these dark characters of divine Providence; and make enquiry (in the order they now lie before us) into the intent and meaning of these new and unwonted occurrences. In which Essay▪ I shall assume the liberty (which I readily allow another) of advising freely with Reason, for we cannot (in this Argm●ent) take to any other Oracle to resolve us, if we intent to be wise to sobriety. It is but a just valuation of ourselves, to let no vulgar notions commence our persuasions, before they have passed the scrutiny of our Reason, and appear to merit our assent. CHAP. II. Concerning Prodigies, Signal, Natural. I Shall descend now to a close and distinct discourse concerning the (forementioned) Prodigies Signal; and amongst them, first concerning those which more immediately resolve into causes Natural. Concerning all which, I offer this general Thesis to proof. Prodigies Natural are not intended, nor to be expounded the Prognostics of judgements, suddenly to ensue upon whole Nations or particular persons. It is (especially) ignorance of their causes and ends which hath preferred Isa. 44. 15. some of these Natural Prodigies to so great a veneration and regard in many men's minds. As Ethnicism of old made the gods it worshipped, so ignorance oft makes the Furies it dreads. This Thesis I shall endeavour to persuade, 1. By some general Reasons and Arguments. 2. By a particular Induction and Survey of such as seem most plausibly pretended the silent Monitors of some approaching vengeance. First, By some general Reasons. SECT. I. Reasons to prove Prodigies Natural no Signs of a future judgement. The first Argument taken from their doubtful and uncertain indication; That proved from the confessions of their ablest Expositors; From their different Expositions in all times. The Interpreters of them banished the jewish Commonwealth of old, upon this account, Philo. Thuanus. The Argument further urged from Tully. God's Signs express; The uselessness of those which are not. 2. From a consideration of the times wherein most attended to. The reason why a regard is to be had to the times and seasons; When Laws or Usages first obtained, noted from K. James. The times noted especially for gross ignorance in matters of Religion and Philosophy. Some Observations upon the remaining Registers of such accidents yet extant: The times remarked also for the public fears and distractions happening in them. Livy. Seneca. 3. From the natural and necessary Causes of these things. More of Nature observable in a Prodigy, then common Occurrences. 4. From the Nature and temper of the Oeconomy we are now under. THe Argument which I shall first offer to reprehend the common Arg. 1. vanity of receiving them as a kind of indications in bodies Politic, is this: Their (pretended) indications are so hugely perplexed, doubtful and uncertain, that it cannot be concluded what judgement they portend, or when to ensue, or whether private persons or whole Nations be alarmed by them. If God do write Fata hominum in these mystic characters, there is none on earth found able to read the writing, and (with any certainty) to make known the interpretation thereof. Most of their Expositors (like those upon Aristotle) are rather Vates quam Interpretes. Concerning that prodigious Comet which shone in our Hemisphere, Ann. 1618.▪ one that pretended himself as much Coelo à Conciliis as other men, yet thus freely delivers himself, Deum immortalem! quantò ille plur●s de sese fermè Opiniones quam crines sparsit. To a like purpose Tycho Brahe (discoursing the Nova stella Cygni, Ann. 1600.) Decreta Phoeno●en 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coelitùs illucescentium, ab iis qui artem astrologicam profitentur, praesagiri sat evidenti experimento, nequeunt: but yet (so hard it is even for wise men to discard their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Origen calls them, Opinions brought with them, and woven into the very first contexture of their minds;) he adds, Non idcirco statuendum ●●um & Naturam talibus noviter formatis corporibus inaniter illudere, nihilque praesagii mundo ostendere: as if they must needs be in vain, unless they assist presages (which yet no man is able to reach the certain knowledge of.) A truth which the different purposes and significations to which these Prodigies have been (in all times) expounded, make faith of. In the more ancient times of the world, when they had their Collegia vatum, public Professors of the Arts of Divination, by any unusual Quis non rideret amentiam, insulsitatem, & imperspicientiam veterum, ut unus terraemotus, unum fulmen, unum coeleste signum, rem secundam; alter terraemotus, alterum fulmen, alterum ●ignum, rem adversam portenderet? Polyd. Virg. de Prodig. l. ●. Phoenomena in Nature, we shall observe Earthquakes, Comets, Lightnings, etc. expounded sometimes laeta, sometimes sinistra Omina: All these images (like some among the Papists) were made to look upon the people with a frown or a smile, according as the Priests of old (for State-reasons) were pleased to manage them by their subtle interpretations. Thus, in latter times, they have always (like bells) sounded to such a tune and sense, as the passengers fancy would impose upon them: That pluvia purpurea, bloody rain (in the language of the Naturalists) falling at Brussels, Ann. 1646. concerning the reason of which, there are extant the several judgements of Learned men, was (no doubt) received by timorous and softer fancies, as a presage of a bloody war suddenly to ensue; whereas others owned it tanquam Omen pacifici foederis, and a Sign that heaven would sooner rain blood, than there should be any further effusion thereof on Earth or Sea, as the Poet expresseth himself upon that occasion, jam satis effusum terrâque marique cruoris, Ipsae testantur qucis pluit axis aquae. Thus when the heart of Zuinglius (who was burnt, being found among the flain) was found entire in the ashes, when his body was consumed, his friends (from this Ordeel trial) concluded the stoutness and sincerity, but his adversaries the obdurateness thereof. But the grave Historian makes a more sober gloss upon this providence, Thuan. Obits. doct. vir. Ann. 1531. then either, in those words, Adcò turbatis odio aut amore animis, ut fit religionis dissentionibus, pro se quisque omnia superstitiosè interpreratur; men's minds disturbed with love or hatred (as it falls out in religious differences.) each party superstitiously interprets all accidents in favour of itself. In the interim we may safely infer the vanity of trusting much to these Prodigies, which (like mercenary soldiers) may be easily 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. l. de Monarc. brought to fight on either side in any case. Accordingly Philo tells us, that the law of Moses banished from the Jewish Nation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all the observers of birds, and regarders of Prodigies, because these Diviners were led but by specious and plausible conjectures, entertained different fancies of the same things, both because their subjects had no steady and fixed Nature, and themselves were unprovided of any sure Maxims, by which to measure and prove the conceits of their own minds in reference to them. Can it now be reasonably imagined, God (all whose ways are judgement) ever intended these portentous occurrences as his trumpets to alarm a drowsy world, which give forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so obscure and uncertain a sound? Can it possibly be presumed, that any thing is there signified where nothing ever was or will be certainly understood? If these be the signs of the gods (said Tully, discoursing upon this argument) why have they always been so dark and obscure? for if they come forth that we might understand things future, they ought to declare them more openly and plainly; aut ne occultè quidem, si ea sciri nolebant, or not so much as darkly, if they would not have them understood. Did God ever in all the Scripture, foretell an evil 1 Cor. 14. 8. Tul. de Divin. l. 2. by any such winding and squint-eyed Oracles as the Old Serpent made use of, which used to work men to some confused and panic fears, or to ensnare them, while seeming to warn them? When he Quae est ista (uti creditur) à Di is profecta significatio, & quasi denunciatio calamitatum? quae volunt Dii Immortales & primùm ea significantes quae sine interpretibus non possumus intelligere, deinde ea quae cavere nequeamus? Id. ib. In omni consuetudine vel exemplo, tempora spectanda sunt quando primùm res coepta: in quibus si vel confusio regnaverit vel inscitia, derogat illud imprimis authoritati rerum, atque omnia reddit suspecta. Cited by L. Bacon. Aug. Scient. l. 2. praefat. spoke to Egypt by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the words of his signs, Psa. ●05. 27. they were such as were clearly expressive of his mind and purpose, they were such as (like arrows shot into a Town with letters bound about them) did bear upon them their own signification, and gave very intelligible intimations of their end and intention; whereas all these signs, as commonly reputed, give forth no certain notices of the events they point unto; For they are not Hieroglyphics of the judgements (as bearing no likeness and resemblance of them) no effective causes of them, nor yet did Scripture (a consideration in stead of all arguments) ever warrant us to receive any of them with those religious and awful regards which are owing to the Monitors of the Divine displeasure, which certainly it would have done, had the honour of God and the good of men been so hugely concerned in them, as some would have us to imagine. Secondly, The times wherein these Prodigies have been received with their first and most religious regards, were such as sufficiently lessen their repute with all persons that use not to trust their faith without some security. Excellent that speech of K. james, A good Crisis of a Precedent or custom may be made by an attendance to the condition of the times wherein they first obtained, which if remarkable, either for the ignorance or confusions of them, they greatly render the things to suspicion and challenge, which received their first birth and original in them. Now than if (as the Astrologers use) we calculate the Nativity of this Opinion of Prodigies, we shall find nothing promised and signified to oblige our affections, because (as truth obtains most in times of great knowledge and peace, when we have most ability and leisure to judge, so) the times wherein this first and principally prevailed, stand blemished with these two great evils, Ignorance and Distraction. First, They were times of greatest ignorance both in matters of Religion and Learning. 1. In matters of Religion, who more critically observant of all such unusual accidents, than the Heathen who knew not God? whose whole Religion (in the practice of it) was but a System of ridiculous, obscene▪ and inhuman rites; and (in the speculation thereof) but an endless observation of Omens, and prodigies, and a pretended skill of interpreting dreams and strange accidents. It was among the Egyptians (as we learn from Strabo) a great instance of Religion, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to enter into their sacred records all the Errata Naturae; and (perhaps in an imitation of them) the Romans kept their annual Registers of the several anomalous occurrences in the world; some jul. Obsequ. de Ostent. fragments of which have reached our own times; Upon a deliberate perusal whereof, four things (not unserviceable to our general Discourse) offer themselves to our observation. 1. That the Events succeeding them were as often happy, as unfortunate: the truth whereof the curious Reader may soon resolve himself of by a short survey. 2. That they generally concluded in superstition; the people being readily wrought on to institute novas Ferias, to consecrate new Temples to the gods, to institute new Rites, expiare prodigia, & procurare Vide Liv. Hist. l. 22. 1. & 32. 1. monstra (as their phrase was) to divert the unlucky Omen. 3. That there hardly passeth a year or two in that Register, wherein there are not recorded several of these Portenta. 4. That a vain opinion of these things held the people under a perpetual pedagogy to base and ignoble fears of God, and impendent evils. Upon which accounts, I do more than incline to believe, that the devil (who hath the posseaeris at his command) did often (by divine permission) procure many strange impressions on Nature, thereby to fright those to his altars, which he could never persuade; and to subdue the minds of men to (his own image) a perpetual fear and trembling before the sense of a Deity. But God (who useth to make the devils mines to fall in upon himself) made (no doubt) this happy use of these slavish fears in the minds of the Gentiles, even the ushering in of the Gospel Jubilee with the greater acceptance among them; as by the fears & terrors of the Law, he also leveled the way to its more ready and cheerful reception among the Jews. But to return, Secondly, As ignorant were the times in Philosophy, as Religion; perfect strangers to the Reasons of things: for (as it is well observed) as the knowledge of the natural causes of Earthquakes, Eclipses, Lightnings, Meteors, etc. obtained amongst the Gentiles of old, so all their ominous fears, their libri fulgurales, interpretations of prodigies, fell into contempt and disrepute: the more men advanced into the light, the less apt were they to start. They then began to smile at their former superstitions, as men in the day laugh at those dreams and visions which frighted them in the night. Attamen haec in bello plura & majora videntur, eadem enim non animadvertuntur in pace: accedit illud etiam, quod in metu & periculo cum creduntur facilùs, tum finguntur impuniùs. Cicer. speaking de Ostent. & Prodig. l. 2. de Divin. Nusquam plura exempla vaticinantium invenies▪ quam ubi formido mentes religione mixta percussit. Sen. Quaest Nat. l. 6. c. 29. 2 King. 3. 22, 23. Besides (secondly) they were Times of public fears, troubles, confusions (generally) when men were most impressive to a fear of these prodigious accidents. Thus Livy somewhere notes, turbido aliquo tempore, versis in Religionem animis, multa visa creditaque prodigia quae non erant; and elsewhere tells us, (Hist. l. 28. 11.) In civitate, tanto discrimine belli sollicita, quum Omnium secundorum adversorumque causas in Deos verterent, multa prodigia nunciabantur. Men, when they think God displeased, (as they deal by a man they conceive their adversary) look upon all his actions through the black medium of suspicion and jealousy, and therefore they all seem to carry terrors and affrightments with them. All strange Accidents (like strange passengers) in times of discomposure are suspected and examined, which freely pass without our notices when peace and love spread their gentle wings over a nation; when fear hath once tinctured the eye of the mind with black (dreadful) apprehensions, it easily sees every thing of its own colour: it either finds its object, or creates it in every occurrence; the sun shines not upon the water or a cloud, but (like the Moabites) men conclude signs of blood from the redness of the colour, when fear hath once softened the spirits, and disabled the mind for a cool and sedate judgement and valuation of things. Besides, in such times, Religion knows not to keep its mean, but quickly runs over into superstition (a servile flattery of God, and an observance of him in little, weak, feminine instances of devotion.) Now the Religion of Prodigies being conceived thus in the womb of gross ignorance, and nourished by the soft and easy fears of men in affliction, when their fancy (like metal in the fire) refuseth no figure, we cannot entertain any great Opinion of its strength and goodness without a forfeiture of our credit, with more considerate and serious persons. Can it be ever thought that God should advance an observation of these things into so necessary a part of our Religion, adopt it a great instance of our regards of his superintendence, and presidency over the affairs of the world, when (we see) the devil made choice of it to entertain the devouter fears of his Votaries withal? Did God ever take sacrifice from the devil's altars? The devil (indeed) hath always been God's ape, but God will always be found the devils opposite, and to tread counter to him perpetually. Many of the critical rites and usages appointed the Jewish Nation, will be found to resolve into the divine purpose to cross and thwart (by his commands) the rites of the Zabii, the Egyptians, and other neighbouring Nations, which had the devil for the Great Master of their (religious) Ceremonies. When our Saviour came into the world, the Religion of the greatest part of it (through the agency of the devil) ran out into a multitude of little rites, weak observances bodily postures; and he appoints a Religion (directly opposite) plain, simple, rational, life and spirit, whose main design was to employ and perfect the mind and spirit of a man. And can it be thought that heaven and hell now touch each other so far, that we must borrow the measures of our biggest fears and hopes, and motives to Repentance, from the Ethnic Divinity? (in which if there had been aliquid sani, to be sure the devil would have hindered its gaining so great a regard as it did among his Votaries) must we now look for such a Jewel as the intimations of the counsels of infinite Wisdom are, in the dunghill of obscene and monstrous births, apparitions of lying spirits, strange voices in the air, mighty winds, alterations in the face of heaven, etc. from which the Gentiles in the times of their ignorance (to be-nighted men rotten wood shines) thought to receive the light of some heavenly counsel and direction. Thirdly, Prodigies Natural, are not to be regarded as Prognesticks Arg. 3. Ignorat Naturae potentiam, qui illi non putat aliquando licere, nisi quod saepius facit. Sen. of Events arbitrary, even because they are Natural, [are owing to as necessary causes in Nature as the more common and easy productions thereof] no need to call in the extraordinary assistances of heaven to solve these unusual Phoenomena, for as Nature is but a constant and durable Prodigy, so a Prodigy but a more rare and unusual Nature (as hath been shown by many Writers, to which I remit the capable Reader.) Nay (upon a due judgement of things) there will perhaps appear more of Nature in a Prodigy, then in the more harmonious consort of Uniform Agents, to which common usage hath appropriated that name; That Nature in its production of the several kinds of creatures, should (as if they were all stamped with one common seal) give them forth in such equal and similar figures and proportions, is a more just object of wonder, then to see the natural Archaeus sometimes to play the bungler, and to leave its work (in some parts thereof) rude and mishapen. That the Earth should generally be delivered of the many vapours and winds within its bowels, without the pangs and throws of an earthquake; and that all the host of Heaven should march Joel 2. 7, 8. every one on his way, and not break their ranks, neither thrust one another, but walk every one on his path (to borrow the language of the Prophet) Excedit profectò omnia miracula, ullum diem fu isse in quo non cuncta conflagrarent. Plin. Hist. Nat. l. 2. c. 107. are prodigies beyond an Earthquake, New star, or monster sometime discovered to the world, and therefore more justly chosen to be the constant instances of the divine Wisdom and Power; and to see some strange fires breaking forth (sometimes) from the caverns of the earth, is so much beneath wonder, that Pliny tells us, it exceeds all wonder, that there should be any day wherein all the things in the world (so pregnant with fiery principles) do not break forth into one mighty flame, and lay the world in ashes. Now than what sober Reason can warrant us to conclude any necessary and natural occurrences the prophetic signs of Events (to us) purely arbitrary and contingent▪ Either all such irregular accidents shall be allowed presages of future judgements, and then Jer. 20. 3. every Nation will become a Mago● Missabib, and (what was threatupon the Jews) our lives shall always hang in doubt before us, we shall then Deut. 28. 66. fear night and day, and have no assurance, (at least, no comfort) of our lives: or else some only of these Prodigious Events shall be so acknowledged; but then, at whose feet must we sit to learn which are only the Interpreters of the power of Nature, and which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God's messengers to proclaim to a Nation that the days of its visitation are approaching? Certainly signs of judgements extraordinary, must themselves be such, they must (as the Prophet Isai 44. 9 speaks in another case) be their own witnesses, and (like Heralds which proclaim a war) bear upon them (if possible) that badge and cognizance whereby their office may be known, all may understand to what end and purpose they come forth from God. We find in Scripture, that God's real signs were generally great and mighty, transcendent to the powers and possibilites of Natural Agents, that it Arg. 4. might appear his power was greatly concerned in them, and that they came forth upon a greater purpose than the bare service of the laws of Nature, and the powers of some second Causes. Exod. 7. 3, 4. 1 King. 18. 24. Fourthly, The condition and temper of the Oeconomy we are now Under admits not our expectation of any signs from heaven, either to witness against the practices or opinions of any party of men, or to give notice of an approaching 2 King. 20. 9 Luke 21. 25. mercy or judgement [to all which purposes they ministered heretofore.] God was pleased heretofore (suitably to the nonage of the Church) to address himself very much to the lower faculties of the Soul, (Fancy and imagination;) accordingly we find Prophecies delivered in vehement and unusual schemes of speech, such as are apt greatly to strike and affect upon imagination; Christ was promised (os one speaks) sub magnificis & admirationem facientibus ideis▪ the mysteries of the Gospel were held forth in most splendid types and symbols, and the law of God forced upon the spirits of men heretofore by the terrors of a thundering heaven and a burning mountain, Heb. 12. 8. and a speedy Vengeance upon the despisers thereof, the spirits of good men carried out to actions and tempers beyond their natural capacities, by the pregnant and vigorous impresses of the divine Psal. 74. 9 Spirit, and the fears of the Church excited, and her faith assisted by mighty signs and wonders, (the withdrawing whereof the Church bewails, they all vanishing as the light of divine Revelation, prevailed, as stars do upon the approaches of daylight.) But they which talk of and look for any such vehement expressions of Divinity now, mistake the temper & condition of that Oeconomy which the appearance of our Saviour hath now put us under; wherein all things are to be managed in a more sedate, cool, and silent manner, in a way suited to, and expressive of the temper our Saviour discovered in the world, Who caused not his voice to be heard in the Isa. 42. 2. streets; and to the condition of a Reasonable Being made to be managed by steady and calm arguments, and the words of Wisdom heard in Eccles. 9 17. quiet [in a smooth and serene temper;] the mysteries of the Gospel come forth clothed in sedate and intelligible forms of speech; the minds of men are not now drawn into ecstasy by any such vehement and great examples of Divine Power and Justice as attended the lower and more servile state of the World. The miracles our Saoiour wrought were of a calm and gentle nature [curing the blind, restoring the sick and lame, not causing of thunder and storms, as Samuel, but appeasing them] none of them such as the Jews called for, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signs from heaven, such prodigious and affrighting Mat. 16. 1. thunders and fires which attended the delivery of the law and the spirit of Elijah. Indeed the Veil of the Temple was rend, the Sun dreadfully eclypst, the Earth terribly shaken at his death; but these astonishing wonders were made use of as his last reserve to conquer the prejudices of an obdurate people, upon whom his more gentle and obliging instances of Divine Majesty made no impression: and perhaps these prodigious changes in Nature were intended as prophetic emblems of the great change shortly to ensue in heaven [the way of worship and religion] and Earth [the powers and Heb. 12. 26, 27. Kingdoms of the World] by the power and Doctrine of that Person who then died upon the Cross. That mighty rushing Wind at Pentecost which was issued in a soft and lambent fire upon the heads of the first Preachers of the Gospel, was possibly a figure of that more vehement and terrible State of the law, which ushered the way for and determined in the more sedate and gentle dispensation of the Gospel. God hath now (in a great measure) left frighting of men to heaven by visible terrors: the law of the Messias was delivered upon the mount in the small and still voice, and is set home upon the hearts of men by the terror only of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a more heavy vengeance in another Mat. 23. 14. World, than what overtook the despisers of Moses law: God expects now that we should be judiciously religious, and acted to his service by a Spirit of love and of a sound mind, to fear his threatenings more than the burnings of Sinai, to look upon a bad man (since the appearance of Christ to take away sin) as the greatest Prodigy, and to expect the signs of an approaching judgement non in Erratis Naturae, sed seculi. Thus have I endeavoured the proof of the Thesis proposed, by some general Reasons and Arguments: Others there are of as great moment, which (that I overly not the Readers patience) shall be reserved as so many nerves and sinews to run through, and hold together the main body of the ensuing Discourse. SECT. II. Some Particular Prodigies proved no signs of ensuing Evils. Comets commonly thought presages of evils, and why. A difference between comets and some luminous bodies in the Heavens like them, Proved not to be signa operantia of any evils in Earth. The difficulty of determining the specific Nature of a Comet, proved no incensed exhalation by a Considerations: further evinced no effective cause of evil, from the dimension and the acknowledged altitude thereof. Three Arguments to prove them not to be Signa indicantia of any evils. The difficulty of reprehending any error which bottoms in fancy and imagination. The Omission of a particular discourse concerning some other Prodigies, excused. THat which the law of our intended method lays next before us, is the proof of the Thesis proposed by a particular Induction. I shall therefore direct my thoughts upon some, ('twere to overvalue the Argument to speak to many) Prodigies, which have been thought the most plausible pretenders to the honour of being Symbola Prophetica: Amongst which Comets are of more especial regard, and have been received (by the faith or fears of most times) as a kind of Beacon fired from Heaven to alarm the World, and to give intimation of an approaching evil: The Cauda Cometae especially seems to the eye of ignorance the emblem of a Flaming sword, or fiery rod, and to carry the dreadful images of some mighty scourge prepared to correct a froward world withal. With the Poet it passeth as a ruled case, — Nunquam coelo spectatum impunè Cometam. A comet never shone from Heaven to give the world any panic fears. The Astrologers (as confident of the final as the Peripatetics of the formal cause, of any such unusual lights) take themselves upon the appearance of them to be the Filii coenaculi which are to expound to the world these mystic characters of Heaven. Indeed any alteration and unwonted wrinkle in the face of heaven, is thought (like a frown) a presage of anger and some intended evil, partly because Heaven is conceived the throne of justice whence 'tis most proper to expect the signs of Vengeance, but especially because the general harmony of its motions and constancy of its parts (whereby it reproacheth the Lunacies and irregularities of this lower world) seem to assure that Anomalies at any time therein cannot issue ex natura subjecti, sed Consilio Dei, from the nature of the subject, but the wise purpose of God (by these) to warn before he strike, and (as by a flaming sword) to drive the world out of its fools paradise, (a flattering peace and security) To encounter the vanity of so specious and obstinate an imagination, I shall endeavour to evince these strange Phaenomena in Heaven, no Prognostics of any ensuing evils, as being neither the signa operantia, nor yet the signa indicantia of them. Only I must (before I proceed) tell the Reader that by Comets, I mean Comets (truly so called) not those (Cometo- 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as a more accurate regard to Nature hath of late taught men to distinguish) fiery and luminous appearances in the elementary region which only ape and resemble them; but such luminous bodies which are carried with a kind of regular and uniform motion, and extend their continuance oft to the space of many weeks or months: and so seem a kind of Participia Naturae, partaking of the light and motion of a Planet, and of the vanishing Nature of a Meteor. Now to our business. First, Comets are not to be owned the signa Operantia, the effective signs of any evils ensuing: for thus 'tis vulgarly concluded, upon this presumption, that they are a kind of hot and sulphureous exhalations, set on fire, which (as 'twere the fever of Nature) prey upon the humidum, the moisture of it, and so suddenly dry and exhaust it: whence ensue great droughts, dearths, famines, pestilences: and by intending the heat of the air they are thought to incline to fevers, Miraculum Naturae Comera, idoneum ingeniis nostris torquendis, quod admirari debemus, cognoscere nunquam Poterimus. Fien. de Comet. p. 18. Res perplexissima est & omnem ferè conatum eludit. From. de Com. l. 3. ●. 2. A. 7 Nobis rimari illa & conjectura ire in occulta, tantum licet, nec cum fiducia inveniendi, nec sine spe. Sen. de. Comet. loq. Nat. Q l. 7. c. 29. to promote choler in Princes and Nations, and so to lay that fuel in men, which will soon break forth into the flames of public wars and confusions. The Reasons I shall tender to persuade the contrary shall not be many because I design not a triumph but a victory, and would not that this part should swell beyond the just measures and proportions: I shall content myself with some few taken from this threefold Topick. The Nature, the Dimensions, the Altitude of a Comet. 1. I argue it to be no Operative sign of evil in this lower world, from the General Nature thereof. As for its more specific and distinct Nature, it is that which many Philosophers have shot their bolt at, but it is hard to say (at this distance) who hath hit the mark. Inquiries about heavenly bodies usually conclude in wonder and doubt: Accordingly (in this argument) we shall find all sorts of Philosophers (ancient and modern) profess themselves unresolved, and modest, but only the ●avow'd Followers of Aristotle, whose usage is (too often) in Divinity to make a great deal of nothing; and in Philosophy, nothing of a great deal. We fell from God by reaching after the knowledge of things too high for us, and 'tis a merciful justice that we should be humbled into a sense of our sin and ignorance by our being posed in those things which we most converse with, or are most desirous to understand. However those notices we can arrive to of the General Nature of a Comet, will sufficiently serve the reprehension of that vulgar conceit now before our consideration [that 'tis Mali Praeco] For it appears to us in an evidence as great as the matter will bear, 1. That a Comet is no exhalation set on fire; (the great hinge which the Opinion turns upon) 2 That it is a ●ind of heavenly body. First, It is no exhalation incensed. This may appear first from the constant equality and evenness of its light and figures, the main body of a Comet is observed to maintain an even and constant rotundity, and to send forth a direct and uniform ray of light in the tail or train thereof: whereas if it were a fire, it would shift its figures according as the necessity of that Pabulum whereby it is maintained, did require; and would appear greater or less according as it had more or less subdued and prevailed upon the matter which it spent its force upon. Besides Comets as they are (like the Planets) in their motion, a kind of stellae erraticae, so also like them in the Nature and quality of their light; they do not scintillare, and provoke the eye to more intense notices by any new and uneven vibrations of light, whereas fire sparkles, and is always in (either direct or circular) motions. 2. From the clear and constant visibility of them. Nothing checks and intercepts our full and free view of an appearing Comet, but (what may also obscure the sun) the interpose of a cloud. Whereas were they incensed exhalations (of such vast dimensions) a Comet must necessarily carry its own Earth about with it to eclipse it sometimes from our sight, because it is supposed (like a torch) in the pursuit of its pabulum to burn downward, (though it be apparent that Comets extinguish and become invisible by moving higher into the Heavens) because the more gross and uninflamed parts must sometimes needs intertupt our sight of that fire which hath ceased the parts which lie next the sun, or the (supposed) elementary fire, which the vulgar doctrine asserts the occasion of these prodigious fires in heaven. 3. From the Uniformity and steadiness of their motions. Comets Nullis ignibus ordinariis & coelestibus iter flexum est, sideris proprium est ducere orbem. Sen. Nat. quest. l. 7. de Comet. c. 23. Vid. From Met. l. 3. c. 4. A. 7. though not all subject to one and the same law of motion (because observed indifferent in their motions to any quarter of Heaven) yet are all noted to proceed with a very great constancy and uniformity, to describe exactly a segment of a great circle, and not to be acted to any such giddy and casual courses, as fire, which is (in the elementary Region) determined by the air, or the circumstances of the matter which feeds, it which way it shall move and incline itself. 4. And lastly, From the dimensions of a Comet. Tycho measured in the tail or train of his Comet. An 1577. ninety six semidiamiters of the earth; and some astronomers found in the beard of that which shone An. 1618. the extent of 382700. German miles; (in short) if we tr●●● the measures of Astronomy, they have been oft found to exceed the proportions of the Earth: Now it seems greatly improbable that so vast a body of vapours should be drawn together so long and so high, nay impossible; the whole earth (if but one vast exhalation) being insufficient for its make and supply. It's here returned, that it were indeed impossible, if the body of a Comet were solely of a spherical figure; but a Comet (say our adversaries) may be expanded to a plain, like a cloud, and so maintain the opinion of its dimensions: To which we answer, that although in some position, a plain figure may give the show and appearance of a Comet, yet it cannot in every motion and site and every position of Beholders, unless it be of a spherical figure. I proceed next to a more positive description of the Nature of a Comet, by proving it to be some heavenly body. What kind of heavenly body it is, is as difficult as unnecessary in this place largely to de●ine. That such a one it is, was a truth credited by the joint suffrages of the more Ancient Philosophers. Aristotle seems the first, who presumed against the sense of Antiquity to degrade Comets from heaven to the degree and place of me●●ors, set on fire by his ignis elementaris. He had one Philosophy ●●● Musaeis and another pro Scholis, which latter, (because recommended to the Populacy) his chief care was to make (like reeds and canes) generally smooth and facile in the surface (only interposing here and there a few knots to exercise the subtler sort of his auditors) not much caring though it were hollow, and filled out with little besides airy words and easy speculations, beyond which the most never take care to search and inquire. Largely to endeavour the proof of this truth, would be to undervalue the pains of more able Undertakers in this argument, and to Cometas coelestes esse à Mathematicis, praesertim Tychone & Keplero, nuper sic probatum ut pudeat non credere. Id. c. 1. Art. 1. overdo the end to which this discourse is levelled. In short, (to omit the consideration of its rise and setting) the Parallax, of a Comet is found much less than that of the moon; which gives the most undoubted report of its exceeding it in Altitude. Besides if it were not much above our Atmospheare (which exceeds not the distance of fourscore miles) its arcus apparentiae would be so straight and inconsiderable that (as hath been proved) it would in two or three hours quite run out of the compass of our sensible Horizon, nor possibly continue so long together visible to us as Comets are generally known to do. Our second Argument to evince that no evil in this lower world, owes itself to the malign aspects of a Comet, is taken from the dimensions thereof. It seems (in the body of it) scarce equal to the dimensions of a star of the first magnitude: the truth is, pars minima est ipse Cometa sui, the true and real Comet is the least part of its appearing self, in regard the tail thereof is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not any real and substantial part thereof (as commonly presumed) flaming forth as the condition of the matter doth invite the fire to follow, but the shining of the solar beams through the more porous and spongy parts of the head thereof (some imitation whereof, we sometimes have in the beams of the setting sun darted through a disposed cloud, or through some small crevise in a wall, which (after the figure of a rod) first close and knit together, and then spread and dilate themselves according as they advance further from the angustiae of the matter whereat they enter (for it's observed that still as the Sun circles in its diurnal motion in the heavens, so doth a Comets tail veer, and respect an opposite point in the heavens) so that these mighty vibrations of light from its luminous body, put a great fallacy upon the eye, and report it much larger than in truth it is. Now then can it be presumed by any man that will owe any account of his Opinions to Reason, that (in itself) so small a body, at so vast a distance, lasting so inconsiderable a time and moving so fast away, can be sufficient for any such notable effects as some easy men entitle it unto? What History (almost) is there of Comets but what arrives at us stained and defiled by the superstition of the writers, able to support the confidence of this persuasion? How little able are we, after the observation of so many hundred years to assign the effects of the most noted stars in 〈◊〉▪ except the Sun and Moon? 3. Our last Argument was 〈…〉 the acknowledged altitude of these unwonted appearences. 〈…〉 marshal them in the lowest place, assign them very near the 〈…〉: Now how weak & feeble an impression can a few exhalations kindled at so vast a distance make upon this lower world? especially considering there is the middle region interposed, by its coldness fitted to temper and qualify the heated and exciccate air, before it mingle with that which we here breath in. Besides how little able are those weaker impressions upon the air, to stand before those more sensible and vigorous alterations which the succeeding seasons of the year continually make upon it? The Opinion which asserts Comets to be incensed exhalations would carry (in my eye) more fair appearances of truth, if owing them rather the presages of seasons healthful, and desirable, in regard it supposeth so many noxious and impure exhalations consumed (at so vast a distance from Earth) by fire, the most potent corrective of an infectious air. These Reasons seem sufficient to reach the proof of our first assertion [that Comets are not signa operativa malorum] I am next to prove them not to be signa indicantia of them which I shall endeavour From the indifferency and Universality of their aspects and motions. They often pass over the heads of many and different Countries, that in 1618. was successively vertical to Arabia, Persia, Turkey, Barbary, Morocco, China, Spain, France, Italy, Germany, Poland, Muscovie, etc. now which of these can it be presumed to levelly its malign▪ aspects at? Which of these was most concerned in its presages? surely none of them. But as the Sun and Moon being designed to declare the glory of God to the world, their line therefore is gone forth through all the Earth, Psal. 19 4. so (possibly) God intending these wonderful appearances in heaven, not so much the monitors of his anger, as of his glory, would have them thus Catholic in their motions, and show themselves to such variety of people and languages. (2) I argue against them from the airy weakness of that foundation, the art of presaging by them is bottomed upon; which we may take in the words of a Great master in all curious arts. Portendunt Cometae juxta Cardan. l. 14, De rer. var. c. 70. Saturnum pests & pr●ditiones, & sterilitatem; Circa jovem, legum mutationem, mortem Pontificum; juxta Martem, bella; juxta solemn, toti or by magnam cladem; juxta Lunam magnas inundationes, aliquando siccitates, etc. juxta Coronam & in Tropicis Aequinoctiisque, Regum interitum, etc. the cracks and flaws of which discourse appear so wide and visible, that 'tis needless to strike it with any Reason, to make a more full discovery of them. The Astrologers (like children) set up in their soft imagination, some fantastical images of things, and then fear them as if they were great realities. Very solicitous they have ever appeared, to lengthen their cords, (to draw all kind of Persons and Events, within the lines and limits of their art) but very careless to strengthen their stake (to borrow the expression of Isa. 54. 2. of the Prophet) to ratify and make good the Principles upon which they do proceed. All the images they speak of in Heaven, and the significations applied to them, 〈◊〉 ●ll their credit solely to the courtesy of imagination. 3. From the contradiction 〈…〉. How many sore evils hath Multi sunt à nobis visi Cometae, quos nulla uspiam totâ in Europâ subsecuta est pernicies mortalium, & multi clarissimi viri suo fato functi sunt, multi eversi principatus, pessundatae familiae illustrissimae, sine ullo Cometae praesagio. Scal. exerc. 79. §. 11. Natur. Quae. l. 7. c. 17. the world travailed under, 〈◊〉 were never signified by any foregoing Comet? (sometimes not happening for many years together) and how many Comets have there happened (sometimes) in a short compass, not seconded by any notable alterations in the places, to which they seemed especially to have respect? Commendable herein is the diligence of Gemma Frisius in taking notice of as many good as bad events consequent to the appearance of them. Particularly so happy was that Comet which happened under Nero, that Seneca tells us, Cometis detraxit infamiam, it cleared the credit of Comets, and brought them into good thoughts. They seem indeed the presages of approaching evils, either because their Interpreters are so well advised as to assign them a competent period of time to produce their effects in, and to take in whole kingdoms as the scene to act their Tragedies upon, and commonly put into their Almanac, only dies nefastos, days marked with some black and sad accidents (which we naturally retain a very quick sense and remembrance of) after the appearance of them; or else the world would appear to treat ●ts inhabitants with as much courtesy after, as before the appearance of a Comet. The Opinion I now contest, is so receptive of Argument against it, that there is the less need of any to press it further, especially considering the great Advocates thereof are so much under the command of a mighty imagination, which delights in conjugates and parallels, and symbolising instances, so much that it usually makes them or finds them in Nature. Now we shall ever find, that all persons which take up opinions from their own Poetical Genius and busy fancy, are impregnable to all the assaults of reason: the Rosycrucians acted so hugely by imagination in Philosophy, some kind of Chemists in medics, the Cabalists in Scripture-expositions, Enthusiasts in Religion, Figure-casters in Astrology, are so invincibly resolved upon their hypotheses, that (like him in the story) when their hands, those little reasonings where with they hold them, are cut off, they will mordicus defendere, hold them with their teeth, biting and reviling language, thrown upon their opposers and neglecters. They are entertained with pleasant and easy dreams, and therefore are angry with those which attempt to awaken and discompose them. As for Pusilla res mundus est, nisi in illo, quod quaerat omnis mundus, habeat. Sen. ourselves, let us be content rather to sit down in the darkness of an humble ignorance, then to follow an ignis fatuus, the pretending light of Divination by a Comet, which leads but to the bog and precipice of a superstitious fear and an abused mind: God hath sealed up the Natures and ends of some things in the world in a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to hide pride from man: He will have some mysteries in every science past our search, to assure us, that there is one First Mind, from whom these depths came forth, and who can fathom and comprehend them all. I have nothing further to superadd in this Argument but this: There are some unusual appearances in this Elementary Region, the last endeavours of fire to imitate and copy out the glories of the celestial Region, upon which the common suffrage of Philosophers hath bestowed the title of Comets, because they seem to touch one another in some similar properties of light, bigness, continuance, upon which I shall bestow a few words upon a more proper occasion. This part of the main body of my Argument, concerning Comets, exceeding thus its just measures and proportions, must necessarily starve and shrink those which (in my first thoughts) grew next unto it [concerning Earthquakes, the apparition of two or three Suns at once, and monstrous productions] for, to redeem my former prolixity, I shall choose to speak to them sparsim, as the necessary returns of the argument shall give occasion: Adding in this only concerning births, which go off from the common figures of their kinds, that as the assistance of God the Spirit, with our holy endeavours, doth not take away the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the weaknesses attendant on Christian practice, because he acts us ad modum nostrum; so, neither doth the co-assistance of God the Father with all Natural Agents, quite remove the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the errors of Nature, all things being assisted according to their proper measures, powers and capacities, and with due regard to the Laws of action appointed to some other intervening second causes, which perhaps we have no knowledge of, or attend not much unto. SECT. III. An Answer to the Objections against the precedent Discourse. The first Objection taken from the common sense and persuasion of men proposed. Some general answers returned unto it. An enquiry made into the reasons of it, and resolved. 1. Into an ignorance of causes. Ignorance noted to beget confidence in the head, and diffidence in the heart. 2. Into guilt, quickly awakened into a fear of an approaching evil, and why. 3. The application of a humane measure to the divine actings. The commonness and evil of this usage noted in Philosophy and Divinity. 4. A great propension in men to close with any flattering medium to arrive at the knowledge of things future. This noted in all Nations, some account given thereof. 5 The Agency of the devil. The advantages this persuasion gives him. His design to work base and servile fears in men, noted. 6 The authority of a traditional superstition. Prodigies observed in our times, observed in former. 7 The private opinions of some contemplative persons, inclining to this persuasion. Some of them touched upon. 8 The Nature of the soul, greatly impressive to a conceit of parallels, equalities, and similitudes in the Government of the world. Strange judgements and changes in earth, described by Poets and Prophets usually, by some mighty changes in Nature. 9 The Natural aptness of the soul to entertain things vehement and extraordinary, with great Opinions. Arguments from general consent, when considerable. BEfore we can have peaceable possession of the truth, for which so much evidence of Reason hath been given in, it will be necessary to remove those Objections with which our title thereunto is a little encumbered. Now these are taken from a fivefold Topick. 1. From the common sense and persuasion of men. 2. The authority and Testimony of Learned Writers. 3. The attestation of common Experience. 4. The seeming evidence of Reason. 5. The Testimony of Sacred Writ. The four former have weight enough to incline the scale the other way, the latter seems to weigh it quite down. First, We are urged with the common sense and persuasion of the world in Object. 1. all ages. He that hath but looked into the Histories of times past▪ shall readily observe all Ages greatly propense to observe Nature's strayings from her more usual law and rule of operation, and to entertain all strange occurrences with a kind of Prophetic fear of some great evils impendent, of which they are presumed but the harbingers and Praecones. And surely this alone might serve sufficiently to vindicate the observation of Prodigies, at least, from all suspicion of vanity and superstition. To deal plainly, there is more of truth in this Objection, than I Answ. could wish there were; to which to return; Magister Errorum Populus, and that 'tis the office of Learning not to lead us to the multitude but from it; and that a wise man is the greatest of Prodigies, would be thought but the best of evasions and the worst of Answers: Though a wiser man than myself, when pressed with the same Objection in a like case: [At omnes Populi, Nationes, utuntur Auspiciis, etc.] judged Tul. de Diu. l. 2. it beneath any better answer, than this, Quasi verò quidquam sit ●am valdè, quam nihil sapere, vulgar. I shall choose rather to inquire into the grounds and reasons of this so Catholic a persuasion; for truth is best strengthened, and error refuted, per reductionem ad principia, by calling men to a view of those principles and grounds from which they grow, and into which they finally do resolve. Now then, the Reasons of this so general usage and persuasion, are (I conceive) some or all of these following. 1. Men (for the greater part) are wholly strangers to the causes of these prodigious accidents. Now as fear hath torment, so ignorance hath fear. 1 Joh, 4. 19 It is a certain rule, Nihil aequè facit hominem multa suspicari a● nihil scire. Where we are unprovided of any prenotions of the qualities of objects or persons, Nature hath made us all very suspicious, and — Pueri trepidant, atque omnia caecis In tenebris metuunt.— fearful to touch, taste, and trust. Persons in the dark are full of monstrous conceits, every shadow is a devil, and every bush a thief to them: And the more men are in the dark as to the knowledge of causes, still the more jealous and fearful of Events: Now the most of men are very ignorant, and therefore superstitiously fearful upon any such irregular events in Nature. — Formido mortales continet omnes, Quòd multa in terris fieri coelóque tuentur; Quorum operum causas nullâ ratione videre Possunt: Lucret. The Fool's Purgatory is as familiar as the Fool's Paradise; Ignorance Wisd. 17. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hippocrat. de morb sacro. calls every unaccountable Symptom (in the Patient) witchcraft, and every strange accident, a Prodigy. Besides it is the usage of ignorance, especially where the objects are great▪ vehement, and extraordinary, which fall before it, to conceit a kind of Divinity dwelling in them, and to regard them as examples of some virtue and power superior to Natural. Hypocrates tells us, that sad disease (in Physic styled morbus sacer, the holy or divine disease) took its appellation hence, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Men called it divine, from ignorance, and a blind wonderment at the strange and vehement symptoms thereof. Moreover, it is the nature of ignorance to produce (as diffidence in the heart, so withal) confidence in the head; for those which know least of things past or present, are usually the most confident determiners concerning things future. Upon this account the multitude (to which knowledge was never very friendly) cannot but be greatly impressive to any great and religious persuasions concerning prodigies; (especially if much forced upon them by the importunity of bold men) 2. It is the Nature of guilt to be quickly awakened into a fear of an approaching evil: It sleeps (as they say of the Hare) with its eyes open, quickly a wake to see or fancy an impendent evil, how secure soever it may seem to itself, or others. Gild is upon every slight occasion Wisd. 17. 11. Ad monstri conspectum omnes plerunque subitò exhorrescunt, veluti conscientiam stimulo peccati vulnerat●m agnoscentes, atque de irâ Dei vel in antecedentibus animadversâ, vel in futuris negotiis metucndâ singuli cogitent. S. Aug. lib. de Civit Dei. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, never prophesying good concerning men, but evil; It will fly when none pursues. There go usually along with a guilty breast (when fair colours hang out in the face) black jealousies and fears, a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a fearful expectation of vengeance, and therefore (like Belshazzar) where it cannot distinctly expound Gods strange characters, it yet concludes the general intention to be wrath and judgement. The Author of the Book of Wisdom, hath therefore well expressed the Nature of guilt, thus, Wickedness condemned of her own witness, is very timorous; and being pressed with conscience, always forecasteth terrible things. Gild hath an injured God always presented to it, now where our lives and fortunes are in the hand of offended greatness, we think more frequently what it may, than what it will do with us. Where men mistrust (as guilt generally doth) every nutus, words good or bad, all actions, but especially such as are to us obscure and unaccountable, are the seed of jealousy. Gild can spell death out of God's sweetest promises, much more out of his dark and intricate providences. 3. The strict observation of Prodigies hath risen from the application of a humane measure to divine actings. All actions of consequence done in the world by humane Agents, come forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with observation, they are usually preface with somewhat which may raise expectation, and give notice. Seneca speaks of a pompa mortis, there is also a pompa vitae: Men use not cadere in negotia sed descendere; and their actions of moment, though they have sometimes abruptos fines, yet it is seldom that they have abrupta principia: Now it is accordingly thought, that all God's actions of remark, must be stamped with a humane signature; be ushered with the pomp and solemnity of some ● Thes. 5. 3, prodigious and preternatural occurrences. Whereas God hath threatened not only to destroy bad men by his judgements, but to surprise Psa. 64. 7. 37. them, to storm them without a precedent Summons. We read of nothing in the Rev. to be concealed from men, but what judgements Rev. 10. 4. the seven thunders uttered. God often by prophecies and mighty signs warned former Ages, & expects now that former Ages should warn us. 1 Cor. 10. 6, 11. Aug. Scient. l. 5. c. 4. There is no one thing which hath set up such a multitude of idols, vain and fantastical conceits (as the excellent Verulam observes) in Philosophy, quam naturalium operationum ad similitudinem actionum humanarum reductio; the reducing of all natural operations to a likeness with the acts of men, and the preferring of man (the lesser world▪) as the great glass of Nature, in whose fabric and actions, the similar images & imitations of all things in the greater world should be represented. And to as many vain imaginations in Divinity, hath the making (as it were) of God after their own image, and fastening upon him either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and proposing of the customs, reasonings, and counsels of men, as the Jacob's staff, to estimate the height and extent of the counsels and actions of God, (whose Isa. 55. 9 ways and thoughts, as we are told, are not laid by any of those short lines which ours are) exposed men. 4. Men are greatly propense to close with any flattering medium to arrive at the much desired knowledge of things to come. The more the fruit of the Tree of knowledge is placed beyond our reach, the more impatient desires after it use to rise up in our minds; Now such is the knowledge of things wrapped up in futurity. Hence Astrology (which seeds men with the airy hopes of this knowledge) so valuable a science with the the Chaldeans; Oracles, so much attended to by the Grecians; Auguries, by the Romans; any kind of Prophets by the Hebrews: the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 auspicious signs amongst the ruder Heathens: In short Qui Rex unquam fuit, quis populus qui non uteretur praedictione divina? Tul. l. 1. de Divin. Dan. 12. 8. Mat 24. 3. 1▪ Thes. 5. 1. Joh. 21. 21, 22. Tully hath noted, that no King nor People ever was there with whom some presumed divine predictions, were not in use and credit: to which I further add, that it is hard to mention that thing (necessary or contingent) upon which the Ethnic vanity had not affixed some signification and presage or other. Nay, and even in very good men (in sacred writ) we find not this itch after the knowledge of the condition of future times, sufficiently killed. This desire of knowing things future, is owing partly to that mighty thirst in the soul after knowledge in the latitude thereof; partly to a secret distrust of Providence, which we cannot endure to follow even blindfold, like Abraham, not knowing whither we go; partly to our natural restlessness in uncertainties, and the souls not enduring a perpetual crucifixion between hopes and fears; partly to that impressiveness of spirit which times of action and change (for in such, prodigies and prophecies are most critically recorded) are generally attended with; as also to that nausea which the tedious repetition of things present and familiar, creates the soul of man. For these reasons, men are very ready to attend to a Prodigy as to a kind of silent Oracle, to resolve them in their inquiries de futuro, which is indeed but profanely to go to God, whose work it is, as they would to a common Fortune-teller. To dismiss this particular, There are especially two sorts of things which command our minds to the most quick and serious attendences. 1. Things rare and extraordinary, Oracles, Mysteries, New notions, curious Arts, Secrets, Stories of Apparitions. 2. Predictions and Divinations: for we shall observe the soul especially delighted in its inquiries into times far passed, and long hence to come; whereby it grasps (in a kind of petty infinity) both the ends of time at once. Now then, Prodigies may quickly call forth the serious notices and regards of the most, as being mira, matters (in themselves) rare and wonderful, and also (in common opinion) monstra, things which can show them what is to come, and to lift the soul above the narrow Horizon of things present and sensible, which it hath so often surfeited and cloyed itself withal. 5. The hand of joab (the Agency of the devil) seems not a little engaged in this business [the strengthening of this opinion of Prodigies, with which the minds of men are so much possessed] For he serves no small ends upon Persons entertained with such observances. By such curious ways he calls men off from more necessary searches and inquiries. Humble ignorance (he knows) in matters too high for us▪ is a fruitful mother of devotion: He tempts men, like the fly, into the fire by setting the appeareances and hopes of a greater light before them. Besides, he works men hereby into servile and superstitious apprehensions of God; for the Opinion of such prodigies, represents him before the soul, with a rod of Vengeance perpetually in his hand. A belief of a God, is that fort which the Devil could never storm (force by any direct temptation) and therefore he designs by such terrible and servile conceits wrought in the hearts of men, to undermine it: For perpetual jealousies and slavish fears of God (like overheated waters) boil over at last, and extinguish (that fire) that faith and sense of God, which first produced them; when the Notion of a Deity stands always before the mind (like a Gorgon's head) pregnant with nothing but horrors and dismays, it quickly works and turns it to a (stony) stupid neglect of Him; so to get rid of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that mighty fear which was its continual Executioner. Moreover, the Devil (no doubt) loves to bring men off from a noble and generous temper: And as it is the design of Religion to cast out fear, and to introduce a spirit of true freedom and confidence toward God, so it is the work of the Devil to call on a spirit of bondage and fear, that so he may see in men the more lively and express images and portraitures of himself, who believes and trembles. He would have his rites of worship of old, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, frightful and amazing mysteries; the Idols wherein he was worshipped, bear in their very names and titles a remembrance of that baseness and servility of spirit which attended his votaries in the service of so absolute a Tyrant, (being styled sometimes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 horrors (as 'tis rendered in the margin. 2 Chron. 15. 16.) sometimes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying trouble and terror,) and the Devils are styled, Is. 40. 5. Jer. 50. 38. Ps. 106. 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coming from a word which signifies horrere, because usually tendering themselves to view in the most frightful forms. Now this superstitious persuasion of Prodigies, doth hugely minister to bondage of spirit, and tends to seal men with a mark of Cain (according to the Jews) a perpetual trembling and astonishment. The observation of prodigies proving so serviceable to the dark kingdom, if the experience of former times seem at all to credit and recommend it, I should be ready to assert that of them, which S. Bernard doth of Dreams Ex astu Diaboli aliquando vera pronunciant, Serm. 68 De somniis. ut toties in multis fallant; through the subtle agency of the Devil, they appear to declare truth sometimes, that they may the oftener abuse men with vain hopes or fears, with the less suspicion afterward. 6. This common persuasion in men, is owing very much to the power and Magisterial authority of a traditional superstition, handed down from the very first times of Gentile ignorance. There may very easily be a Cabala Errorum, though hardly a Cabala Veritatum; Our Nature in this lapsed state (as the ground to weeds) being a Mother to error, but (as that to good corn) a Stepmother to truth. How apt our Nature is to catch and propagate the infection of a superstitious tradition, may appear from that ancient and modern usage of praying for a Person upon neezeing, the vulgar presages consequent to the approach of any strange fish to our shore, the regarding of any casual stops and breaches in any known Rivers, any odd noises heard in the silences of the night, and births sealed with the odd figures of an ungoverned imagination, and many more (too mouldy with age to set before the Reader) received of old among the Heathens, and at this day among too many Christians, as Divine Monitors, and as Nature's starting out of its usual road (like the Ass in sacred Writ) because some destroying Angel stands just before it. We shall find these and the like alterations in Nature, consequent to the death of Caesar, and precedent to the battle at Philippi, recorded with the great regards of the Heathen Poet▪ Tempore quanquam illo Tellus quoque & aequora Ponti, Obscaenique Canes, importunaeque Volucres Virgil. Georg. l. 1. Signa dabant— Vox quoque per lucos vulgo exaudita silentes Ingens— Infandum! sistunt amnes, terraeque dehiscunt, etc. That which possibly assisted this tradition, was the succeeding of Rome Christian, as into the place, so into very many of the rites and usages of Rome Pagan, (as might be easily made appear at large were that our business) and into as large a power over the faiths and consciences of men, as Rome Pagan had over their bodies, and ●●●● as enabled to mould them into what Opinions or practices, they might best serve themselves upon▪ 7 The private Opinions of some contemplative Persons, may (possibly) not a little encourage and strengthen the persuasion of presages by Prodigies. Those which conceive the Angels, as a kind of Heavenly Intelligencers always at hand to admonish and inform us, when (through the sagacity of their Nature) they espy a cloud of vengeance, (as yet but as big as a man's hand▪) ready to overspread Heaven, and to fall down upon men, may (without much forcing) persuade themselves that all these unusual occurrences are owing to their courteous Agency, designing by them to warn men by repentance to fly from the wrath approaching. Others again seem to me to apprehend the World, as a kind of of Great Animal, informed by a very subtle and apprehensive Spirit, which out of a hidden and inexplicable sense of an impendent evil, (as many creatures have of an approaching storm) starts (as it were) and shrinks in, and in its several parts, suffers mighty emotions and disturbances. But this notion, will (perhaps) look more temptingly, when presented to us as the Parents thereof are pleased to dress it forth. There is (saith a late writer) that sympathy and fellow-feeling which God hath put in his whole creation, whereby each part hath a care of the whole, and according to its measure, doth endeavour its preservation. As in the body natural of man, upon the next and immediate approach of death some parts are put into sudden tremble, and convulsions, whereby they discover the nearness, and, as far as they can, labour to prevent the danger of that Enemy: So God hath ordered it in the Great body of the World, that Earthquakes like convulsions, Eclipses (like fall of the eyes) and such other unusual Prodigies, (which have an analogy and resemblance to the accidents of the body of man) should commonly precede that ruin, wherein any one State or Nation is finally to be involved. As when our Saviour died, the sun was darkened, the rocks were rend, the Earth shook, by a kind of natural sympathy and compassionate horror, at so dreadful and amazing a spectacle: So when Jerusalem was to be destroyed, Our Saviour himself foretells that there should be Earthquakes, and famines, and pestilences, and fearful sights, and great signs, as the Van-carriers and Out-guard to that more terrible desolation, which was to follow them. What the Apostle therefore says elegantly concerning future Glory, that the whole creation which was made subject to vanity and misery for man's sin, doth groan and, (as it were) travail in pain until it be delivered from the bondage of corruption, and manu-mitted or set free to partake of the glorious liberty of the sons of God; so while it is in the state of vanity, God hath put into it such a quick sense, that not one part can grieve, but it will after a sort grieve together, and discover by its tremble, shake, eclipses, and extraordinary changes, that there is some great judgement a coming. The pretty allegories, and allusions of which Discourse (but the washing of weak and rotten stuff) might possibly show not unhandsomely in an oration, but are two airy and thin for a sermon, as the honey under the law, might be of use at the table, but was too frothy and luscious for the Altar: As for that vanity now upon the creation, it is solely passive therein, and subject to it; and as for that vizard upon the face of Nature, those direful and amazing alterations in the frame of the world, which attended our Saviour's death, and the fates of Hierusalam, they are instances (concluded) miraculous and extraordinary, (whose return may be expected with their occasions) and so are so far from coming up to, that they scarce look towards our present case, as shall appear more fully in due place: 8. It is the Nature of the Soul to be greatly impressive to a persuasion of parallels, equalities, similitudes, in the frame and Government of the World: and that (indeed) so far, as to make them (by the poesy of fancy) where it cannot really discover them; that so it may please and solace itself in some supposed lines and figures of its own uniform and harmonious nature portrayed upon the world; and 'twere easy to show how this temper hath betrayed it to a great many pretty dreams, both in science and common life. This being the general temper of the Soul, it is easily inclined to believe great and mighty changes in states, ushered with the solemnity of some mighty and analogous changes in Nature, and that all terrible evils are preface or attended with some prodigious and amazing alterations in the creation; that so the black and dreadful dress of the stage, may be correspondent to the tragical part shortly to be acted thereupon. The mind readily apprehends it a great Decorum, to imagine the children of the creation trembling, and looking ghastly, and running out of their places when their Father is just a taking of the rod of vengeance into his hand. Hence perhaps it is, that we generally find great troubles and judgements on Earth, described, especial by persons ecstatical (Prophets and Poets) whose speeches usually rather follow Sensum animae quam veritatem rei, by all the examples of horror and confusion, in the frame of the creation. The prophet David describes Gods going forth to judgement, Ps. 18. 7. thus, the Earth shook and trembled, the foundations also of the hills moved and were shaken, because He was wroth, etc. and the Apocryphal Prophet Esdras, characters the horrors of an approaching judgement, by predictions of (the most proper glasses to represent them) dreadful accidents in the World, Blood shall drop out of the wood▪ and the 2 Esdr. 5 5. 6, 7, 8. stone shall give his voice, the sea of Sodom shall cast out fish, and make a noise in the night, etc. So the day of God's vengeance upon Jerusalem▪ and (in that, as its type) upon the whole World, is described (as some think) but figuratively, in the phrase of turning the sun into darkness and the moon into blood. such expressions being correspondent to the Act. 2. ●0. sense of the Soul, which conceives it most proper that there appear no smiles in the face of Nature, but that she come forth clothed with terror and amazement▪ when some great vengeance and destruction is present or at hand. This disposition of Soul, doth never more strongly exert itself, then when the Prodigies (being no unfitting emblems of the judgement) do impregnate imagination, and offer a mighty assistance thereunto: Thus, (as 'tis called) the raining of blood (which is but water tinctured by the condition of the soil whence it ariseth, or, rather, where it falls) shall strongly solicit the fear of some great effusion of blood in the state; the appearance of two Suns at once, (which is but the figure and glory of the Sun drawn by its own beams upon a disposed cloud) doth greatly encourage the fancy of two Competitors for Royalty in a Nation; some great Eclipse seems (to a soft imagination) to hang the world with black against the approaching funerals of some Great Person; the Casual parting of the River Ouse in Bedfordshire, seemed (after the event) a presage of the succeeding division between the house of York and Lancaster. These and many more, where they meet with an imagination strong enough to supply and relieve their weakness, shall prove an event beyond Geometry, and the Reasons and experience of all men and times. 9 Humane Nature is greatly propense to entertain things vehement and extraordinary with an Opinion of a more than ordinary sacredness in, and presence of God with them. In the Old Testament, things more vulgar and accommodate to a humane size and measure, had the name of Man called upon them; thus we read of the Rod of a Man. 2 Sam. 7. 14. the cords of a Man, Host 11. 4. the pen of a Man. Is. 8. 1. that is gentle, and usual: on the other side, things rare and which hardly admit their pattern, are attributed unto God, Horeb the Mount of God. Exod. 3. 1. the River of God. Ps. 65 9 the trees of God Ps. 104. 16. the fire of God Job. 1. 6. that is, great and extraordinary. Now the ancient Hebrews (to whose law of speaking the Holy Ghost accommodates himself) in their customs and language, seem to make the truest report of the easy sentiments of simple Nature. Accordingly, these strange and prodigious alterations in Nature, appear to men, (because not of familiar occurrences) stamped with some Characters and touches of Divinity; and so apt to raise a great Pessimum omnium est augurium quod ex consensu capitur, in rebus intellectualibus, etc. nihil enim multis placet nisi imaginationem feriat, aut intellectum vulgarium notionum nodis astring at. Verul. Nou. Org. Aph. 77. opinion of themselves in men, as if sent forth upon no less errand then to call them to an expectation of some strange work from God. From what hath been hitherto discourt, 'tis easy to infer the fallacy of that First Argument (against us) taken from the common persuasions of men. For it is a persuasion very general indeed, but growing not from natural but casual or abusive principles; And in such a case, the more common and prevalent the persuasion be, the more dangerous, because it derives a great credit upon error, and gives it the colour of an Oracle. Vox populi is a fallacious topic to conclude from, except the Opinion generally maintained cross the ease and interest of the World, and men like Uriah carry the letters, (the Principles) which judge and condemn themselves [as the common notions concerning Good and evil, of the Existence of a Deity, a Future judgement, the Souls immortality, etc.] 'tis in this case a sign that the truth is sealed upon the Natures of men, and rather lays hold of them, than they of it. And this in answer to that first objection. CHAP. IU. The Objection grounded on humane authority answered. The testimonies of Heathens, Fathers, Modern writers, alleged against the truth contended for: Answered, first more Generally, some account given why so many learned men have given countenance to the contrary persuasion. A particular return to the testimony of Herodotus. Heathens, greatly fond of this notion, and why. The Fathers no great favourers of this Doctrine. The Testimony of Tertullian unserviceable to our aduersaries. S. Austin express against them. The testimony of Machiavelli disabled by a three fold consideration. D. Jackson, whence (in probability) so inclinable to the regard of Prodigies; some account of his lost book of Prodigies. The ill use the Heathens made of Prodigies, the observation of them unbecoming our Religion, and a dishonour to God. ARguments from humane Authority, generally show bet●er in Rhetoric then Logic, and press the modesties of men more than their judgements. Yet, because the Most judge altogether by their Proxies, and are apt to suspect fallacies in strong reasons, but none in Great names, I shall next make answer to a second Objection with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 6. c. 27. which this truth is assaulted, viz. the Testimony of learned writers [Heathens, Fathers, Modern Authors] to the contrary: where, two of each kind it may suffice to take as the representatives of the Rest. Among Heathen Writers, Herodotus seems to our Adversaries of especial remark in this Argument, entering it as a tried case Quoties ingentes eventurae sunt calamitates vel civitati, vel nationi, solent signis praenunciari, and Valerius Maximus seems to subscribe the Opinion in that whole chapter which he hath written De Prodigiis, and the Regards Cuncta animalia humanis usibus subdita, etc. non solum aliorum, verum etiam Dominorum aversabantur accessum, non fine exiti● aut periculo audentis, siquis de proximo urgeret. De Civit. Dei. l. 3. c. 23. due to them. Among the Fathers, we find Tertullian telling the Heathens (deriding the Christian Doctrine of an Everlasting fire) of some prodigious Mountains always burning; upon occasion whereof, He adds, hoc erit testimonium ignis aeterni, hoc exemplum jugis judicii; poenam nutrientes Montes uruntur & durant. And S. Austin having noted that a little before the Bellum Sociale in the Roman Empire, dogs, horses, oxen, asses, and such like creatures (usually the most submissive subjects to the law of obedience to man) all on a sudden, put off their gentle and tractable Natures, ran away from their owners, grew fierce and hurtful, and approached as near to Lions and Wolves as their shapes and figures would permit: of which strange occurrence, He thus delivers his sense, Quòd si hoc signum fuit quòd tantum malum fuit, quantum malum fuit illud, cujus hoc fignum fuit! Amongst Modern Writers, Machiavelli, (a Person generally thought a more fast retainer to Atheism then superstition) hath thus abetted the observation of Prodigies, Ut causam facile confitebor me ignorare, ita rem ipsam cûm ex antiquis tum novis exemplis agnoscere oportet & confiteri, omnes magnos motus quicunque aut urbi aut Regioni evenerunt, vel à conjectoribus, vel à Revelatione aliqua, prodigiis aut coelestibus signis praedici & praenunciari solere to whom may be added (to pass by Luther, Melancton, Camerarius and others) the Testimony of the Reverend D. jackson: The manner (saith Serm, on Luk. c. 13. 6, 7, 8. He) of God's forewarning is very various; sometimes ●e forewarns by signs in the sun and moon sometimes by apparitions in the A●r, sometimes by monstrous births, sometimes He makes the murrain of cattle, and Mortality of ●easts of the field, or birds of the air, forerunners of plague's and war's, etc. And so Vid. Prefat. to his Book of the eternal truth of Scripture. Edit. 1653. far received he them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as Eu●ebius styles the Portenta preceding the overthrow of Jerusalem) God's visible Sermons of Repentance, that as we are informed He wrote a just Treatise (lost in his life-time) concerning Prodigies or Divine Foremarnings betokening Blood. To all which Testimonies, my answer shall be first more General: That 'tis ●o wonder to see this Opinion credited by some Great names, in regard that as in Heresy, Populus sequitur Doctiores, the People usually follow the Learned, as being (in a matter more abstract and subtle) more apt to believe then to judge; so in Superstition, Doctiores sequuntur Populum, the Learned are (not seldom) observed to follow the People: because easily surprised into an Opinion that can enter so valuable a plea for itself as common consent. This Notion of Presages by Prodigies being so popular and catholic, wise men (in their first and unwary years, when they are discipuli plebis) may entertain conceits thereof which shall plead prescription against the strongest reasons to dispossess them. As Iron in a greater and more massy body, sequitur naturam communem, follows the law of common Nature in all heavy bodies, and moves to the Earth; but in smaller pieces, sequitur naturam privatam, it follows its own private nature, and directs itself to the Loadstone; Thus learned men, where they are pressed by the force and weight of Education, and a common prejudice, generally follow common Nature in men, (which inclines to embrace Society) and therefore move in judgement, Secundum viam T●rrae; but in matters out of vulgar ken, and where they cannot be tempted by a common agreement they move secundum viam consilii, and perive the dictates of their own private light and understanding. Even wise men, (in many instances) held A●●● & focos, their faith and their estates, by the same tenure, tradition from Ancestors, and therefore we may receive their judgements (tanquam ex Gathed●●●) as engagements to consider; not always (tanquam ex Triple) as obligations to believe. I proceed next to a more distinct and particular answer▪ to the several Authorities alleged. And first to the Testimony of Heathens. The many places of Scripture where in God hath threatened to issue out a speedy arrest upon Persons deeply indebted to him, without so much as warning them by any lesser judgements and signs of Vengeance, to agree with Him ●●ile in the wa●, do sufficiently resolve me of the vanity of that forementioned assertion of Herodotus. Yet because it is delive●'●●po●●he ●eemi●g fait● of a great experience▪ and our Adveb●aries build so much upon 〈◊〉▪ I return to it 〈…〉▪ It is a conclusion which procee●s▪ upon the ●redit of a single instance▪ that of the people of Chios there mentioned, whose final desolation was ushered by two very affecting examples; One, that of a hundred young men whom they sent to Delphos, two only returned the rest being consumed by Pestilence; another, (but a little aftei the same time) the roof of the Schol-house fell so suddenly, that of an hundred and twenty children, but one escaped with life. Of w●ich He saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these signs God foreshowed their approaching fate withal. Now with this so shallow and contracted a foundation, he ventures the building of his Catholic assertion. Quoties ingentes, etc. A thing not much to be wondered at, because where men are very fond of an assumed principle, any single example which speaks favour for it, shall be more attended unto, than a hundred which disparage and refute it: Besides, one Affirmative (especially, if plausible, as this is) doth far moie affect and engage our minds, than (many more evident) Negatives, because they are infinite, disperse our sight, and deliver us to uncertainty. 2. It is no wonder at all to meet with such an assertion amongst Heathens and any little Accidents blown out, by a superstitious fancy, into th● show and app●●●●nce of strange Omens, if we consider; 1. That they look upon their Gods as a kind of Fairies, which would throw firebrands and furies about the house, for the omission of some petty criticisms in their rites, and that (therefore) they gave forth frequent intimations of these impotencies and distastes. They thought they were lost with a trifle, and won again to a good Opinion of them by paying them the homage of a little crouching and circumstantial Devotion. 2. The hopes and fortunes of the Heathens were laid up generally in this Majores nostros deprehendes initiâsse ritus omnium religionum vel ut remuner aretur Divina indulgentia, vel ut averteretur imminens ira, aut ut jam tumens & saeviens placaretur: Minut. Fel. world, and therefore their fears in reference to it, were easily awakened. The Heathen Caecilius (truly) acknowledged, that all the religious rites instituted by their Ancestors, were levelled to no higher an end, than the good of this lower life; being either intended as grateful returns to the Divine bounty forsome temporal favours received, ●●de● ou● addresses to divert a feared, or appease a felt displeasure of the D●ity. And therefore no wonder, they were soon awakened into a great fear when any strange occurrence (of whose end and cause they were unresolved) fell before their notice; lest it should abode the running of that vessel upon rocks, wherein thei● hopes and happiness were embarked. Men are ap● to entertain great fear in reference to that wherein they apprehend themselves greatly concerned. To the testimony of Fathers I answer (in General) that 'twere no wonder to find them (living so near the times of Gentilism speaking in favour sometimes, for some of the Doctrines thereof; the main trunk and body of the Gentile superstition, was indeed hew● down in their minds▪ but still there were some small roots and fibres remaining which are observed to spring up ever and anon, and trouble their writings. But however we shall (I believe) seldom find them expressing any great regard to this grand doctrine of the Gentile Theology. As for Tertullian, howsoever he may seem (like some carved images about houses) to support and grace our adversaries building, yet he will prove (in truth) to be like them barely forced and fastened on, and to lend no strength at all thereunto; for 1. the Father writing to the Heathens there, might lawfully discourse with them Ex hypothesi Eth●icae Theologiae; for they regarded those mighty Vulc●nos, as the courts of Pluto, and a kind of testimony or fit emblem of the fires and vengeance in another state. 2. He styles these fires eruptions, but testimonium & exemplum, a testimony and example of the Divine judgement, which in a lax sense he might well do, these seeming to be set forth by the Divine wisdom, as glasses and pictures to convey to the duller world some weak images of the horrors of those everlasting burnings in another world. 3. These durable fires are alleged not as any signs of an everlasting burning, but as the best argument Nature afforded to prove the possibility of such a burning against the sons of Nature, who thought a fire which consumes not, to be a great contradiction. And to a like purpose we find the very same instances alleged against them by another of the Ancients. Sicut ignes fulminum corpora tangunt nec absumunt, sicut ignes Minut. Fel. Aetnae & Vesuvii & ardentium ubique ter●rarum flagrant nec erogantur; it● poenale illud incendium non damnis ardentium pascetur, sed inexesacorporum laceratione nutritur. To the testimony of S. Austin, I answer, 1. That strange occurrence (by him mentioned) might possibly appear to him clothed in more significant circumstances then to us it doth; who cannot but look at the sudden Mania, of so many creatures but as the natural, though more unusual effect, which in those hotter climates, the unfitting season of the year might possibly have upon them. 2. He speaks but doubtfully thereof, Hoc si signum fuit. 3. But if our adversaries appeal to S. Austin, to S. Austin shall they go. Who (in his more awakened thoughts) thus delivereth himself in defiance of all such Ominous observations, Monstra dicta sunt à Monstrando, quod aliquid significando demonstrent, & Oste●● ab Ostendendo, Portenta à portendendo, id est, praeostendendo, & Prodigy 〈◊〉 porro dicant, id est, futura praedicant. Sed viderint eorum S. August. De Civit. Deil. 28. c. 8. conjectores quomodo ex iis sive fallantur, sive instinctu Spirituum (quibus curae est, tali poena dignos animos hominum noxiae curiofitatis retibus implicare) vera praedicant, sive multa dicendo aliquando in aliquid veritatis incurrant. The testimony of Machiavelli will appear, of no great moment, in this Argument if it be considered; 1. Those signs which he hath noted in the same chapter as the praecursours of some great evils, are vain, beyond the visions of a fever▪ and the whispers of the wind; for he there tells us that the death of Lorenzo de Medici's, the Founder of the Dukedom of Tuscany in his family, was portended by the defacing of their Great Temple in Florence, by fire from heaven; and the Banishment of Petrus Sod●●inus (one of the Pillars of State) by the burning of the Senate house by lightning. [Tenterden Steeple and Goodwin Sands!] We may conclude by these ears that the whole harvest of his other observations, he grounded his forementioned speech upon, was little besides chaff and husk. 2. The suspicion of Atheism, renders him also not a little to the suspicion of Superstition. The Heathens of old styled (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Atheists Eph. 2. 12. in the world, were the most superstitious observers of presages and Omens. They which live most in neglect of God, think they see tokens of a divine Nemesis, in every strange accident they behold. Superstition and Atheism (like water and ice) produce one another; slavish and superstitious fears of God, leading to Atheism as their cure, and Atheism leading to greater fears of him, as its deserved punishment. 'Tis a great justice, that that wickedness should be Levit. 26. 36. punished with false fears, which hath discarded the true. They which will not fear God, and hell, and sin, shall fear a Prodigy▪ being therein like the horse (to which they stand compared, jer. 8. 6.) which will start at its shadow, and yet rush [furiously and without fear] into the battle. 3. Man is born to trouble as the sparks fly upward. The wheel of Providence is continually going over Kingdoms and Persons. The world (like Mount Calvary) presents us with nothing almost but crosses and deaths, spectacles of misery, [Heaven only is a Kingdom that cannot be shaken;] and therefore, no wonder if any unusual accidents, be soon seconded by some tragedy or other, though never intended its Prologue, and precedent Monitour. The error (as I doubt not to style it) of the Reverend Doctor Jackson in this argument, may be easily pardoned to his singular piety and learning; the light and lustre of which (like that of the Sun) may easily hide any of his spots and blemishes from the severer eyes and notices of the world. Great minds (like the heavenly bodies) though they are moved (for the main) with the force of the Primum mobile, the weight and evidence of truth; yet they appear sometimes to have their d●clinationes proprias, some private motions and declinations of their own, to which their peculiar Genius, impressions ●rom the Age, or their education may very fatally betray them. This opinion concerning Prodigies, and signs of events future (●hich the general strain of his writings speaks his mind hugely poss●●●●nd died withal) I am ready to reckon amongst those Idola spectis, false notions, which the black and melancholy mansion his excellent soul plainly appears to have dwelled in, did abuse his mind withal. Any events extraordinary in the world, seem all along to have had a great impression upon his soul, and seem expounded sometimes a little more particularly than their just value and moments will well warrant and allow. Melancholy is of a very impressive temper, and poetic nature, and is apt (like a dark room) to receive in the images of objects without, in very monstrous and antic figures and representations. As for his Book of Prodigies mentioned, I profess myself not greatly tempted to follow its casual loss, with any deep sighs; and that not only because men's understandings have been too much undervalved by * joh. Polycar. his Tract. Tragic. Camerar. de Ostent. Peucer. his Teratoscos. books of that Nature, already extant to a number sufficient to a cure of the most troublesome curiosity in such inquiries; bu● 1 Because the few Prodigies and signs of times commended with a great Ch. 13. 5. & C. 21. 25. seriousness to our notices in his Sermons on Luke (taken for the greatest part, out of Herodotus, Livy, Valer. Max. and Machiavelli) will appear to any man (that doth not use to start at shadows) too thin and weak to bear up any such weighty and serious conclusions, as he teacheth his Reader to build upon them, (the knowledge whereof, I had rather should be owing to the Readers curiosity, then to my rehearsal) Now I think we may make some judgement of the value of the whole piece, by the coursness of a Remnant thereof. 2. Because it designed an Errorum Apotheosis, a kind of consecration of the greatest part of the errors and follies of the Gentile superstition; as appears in a high degree of probability from those words which fall from him in the forecited papers; where (speaking of such kind of Portenta and signs of heaven, at which the Hea then used to be dismayed) he thus delivers himself: Though to believe as Pag. 16. much concerning the signs of the times, as the Heathens did; though to make as good or better use of them then they did, be not sufficient to acquit us from ruin and destruction fore-signified: yet, not to believe as much as they did, not to make so good an use as they did, not to be so much affected as they were, is enough and more then enough to condemn us, enough to bring that ruin and calamity which they portend or foresignify, inevitably and in full measure upon us. A strange speech! What is this but to set Christians, aurum colligcre exstercore, (as Virgil said he did, when reading of Ennius) to gather the gold of devout fears, and Christian foresights from the dung and dross of all the Ethnic Ostenta, and auspicious observations wherever occurring? For my own part, were I under the Religion of any such persuasion: that all strange accidents are the warnings of heaven, I should conclude it a great service to God and the good of men, to exhort (as opportunity invited) the Christian Magistrate to institute some such Colleges as the Romans had, (who received them all, ut monita deorum, which should profess themselves Prodigiorum interprete, and should be ready to offer to the world the most trusty rules and Principles I were master of, to manage their interpretations, so that we might with some assurance conclude the intent and meaning of God in them. As for that good use the Heathens made of these things (where in they are recommended to our imitation) what was it? did they not receive any strange accidents as the indications whence to proceed to a crisis of times, and to put a difference between lucky or inauspicious hours, and days, (as if any times were delivered out of the thoughts and regards of heaven?) Did they not use upon any prodigious event, to consult the (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) devils Oracles, (a matter pardonable to their hypothests) to understand the intent and meaning of the gods in them? Did they not approach the altars of their angry deities, in a nicer observation of all the criticisms of superstition, and the arbitrary injunctions of their religion? Did they not increase to such a body and bulk at last, as to disturb the peace of common life, (where observed and retained) and to bring some men to a discarding of all thoughts of religion and a Deity▪ as a kind of Furies perpetually haunting their inward house and bereaving them of all true generousness, peace and freedom of spirit? But where do we ever find that there pretended alarms from heaven, did awaken men out of that profound sleep which in the darker times of Gentilism they were fallen into; and persuade them (or any others) into a correction of their lives and manners To return; 3. Because such signs as these are supposed to be, appear greatly unworthy the. Majesty and Wisdom of God. That Scripture might appear to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (in the language of Moses) the Writing of God, Exod. 32. 16. he hath been pleased to imprint such characters of Divinity both upon the matter and style thereof▪ that those weak prenotions we have of infinite Wisdom, Goodness, Majesty do attest and bear witness to it, as worthy and befiting God. And surely were these Prodigies intended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Heralds of heaven, there would appear (to severe and knowing persons) somewhat able to fill out their name and title; somewhat correspondent to those anticipations which the soul of man hath of what is becoming the Wisdom, Majesty, and Holiness of God. As God cannot be loved, but by appearing before the soul, big with whatever he hath framed it to embrace and open itself unto; so neither can he be reverenced and observed but by such displays of himself, which he knows the soul apt to receive, with the most a wfull expressions of observance and regard. Now than what man, that hath any great thoughts of the Majesty of heaven, can once imagine he ever intended any base and deformed monsters, the interpreters of any of his great counsels and purposes? Did God generally under the weak and worldy state of the Je wish Church, send forth those Prophets, whose learning, education, holy lives, great works, admirable gifts, commanded even profane men to a reverence of their Persons and message: and doth he now make use of Monsters, Comets, Meteors, or the apparitions of unclean spirits, as his Praecones publici? Can we ever think that the wise God would have men understand his meaning, when speaking to them by signs, which (like pictures) look to any way, speak to any sense and purpose, the differing fancies of men please? All the signs God ever spoke to men by, gave forth (either by their own nature, or his own exposition) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a significant speech; the wonders in Egypt, the rites of the Pass-over, the elements in the Sacrament, are all Signa vocalia; and the signs and wonders, which (as commonly thought) were God's trumpets, before he fell upon Jerusalem, were all (to speak with Eusebius) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ Eccles. hist. lib. 3. c. 11. wonders big with energy, and clearly significative of the approaching desolation. Besides, can it be imagined that infinite Goodness, having appointed us a Religion, pregnant with contemplations fit to entertain an Angel, leveled to the lifting up of the spirits of men to that way of life which is above, that comes forth to give us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, freedom of speech and approach unto God, and to chase before it all those pale fears, and jealousies of himself (the dreadful apparitions which astonished men heretofore while fitting in darkness and the shadow of death) should now task us to a devout observation of the familiar miscarriages of Nature in one kind or other, and to debase ourselves to the bondage of some blind and confused fears of his vengeance, upon the news of a monster, some ludicrous pranks of vile spirits, or a fiery exhalation? Upon an account of the Premises, (were I inclined to an observation of Omens and Prodigies) I should (as Prodigies use to be differently interpreted) make an inverted use of the Reverend Publisher 1 Joh. 3. ●1. In Praefat. suprà laudat. of this Great Authors works: [Reader, write this a Prodigy, that this Treatise alone concerning Prodigies, should be lost, and that in the Authors life-time] and conclude, that God (in favour to the understandings of men) provided, that (like the dead body of Moses) it should lie buried, none knowing where, that so it might not be made an Idol of, which perhaps the Reverence of so great a name might have inclined some to do. I should not have spoken so much, (not to his, but my own prejudice) of so Reverend a Person, but that I am desirous to cut off all the locks, wherein I can but conceive the strength of this superstitious persuasion may lie, which (as weeds do by good ground) tends but to eat out the heart and strength of that devout fear, from which it seems to spring● SECT. V. An Answer to the Objection fetched from Experience. The Objection proceeding upon expecience proposed, further confirmed from Lucan, Pliny, others. That plea evinced Unsafe, False. Fallacious: Men prone to conclude general maxims from a few examples, and why. Some Prodigies mentioned in History, originally Apologues. Super stition oft brings the evil it feareth, and Atheism the evit it slights. THirdly, It is further opposed, that common Experience (the surest corrector of all Idol notrons and hasty reasonings) seems to support this persuasion concerning Prodigies. They have always been known succeeded by great evils, and those generally such as they seemed the most natural Symbols and representations of Lucan speaking of the tragedies of Pompey's fall, and the changes consequent thereunto, describes them ushered by the direful Prologues of many prodigious alterations in the face of the Creation. — addita sati Pharsal. lib. 1. P●joris, manifest a fides, Superique minaces Prodig iis terras implerunt, aethera, pontum, Ignota obscurae viderunt sydera noctes, Ardentemque polum flammis, c●l●que vola●tes Obliquas per in●ne faces, crinemque trementi Cider is, & ●erris mutantem regna Cometen, etc. Which words, because the Objection is a little concerned in them, I shall crave leave of the more serious Reader thus to paraphrase upon them. Nature miscarries with a fright, and starts Quite out of order, in her several parts At fates foreseen Now stars shone in the shi●l (The torthes to attend his obsequies.) Nature was backward a●d r●●g● whilst heavenly i●e Had set, the very firm ●●ent on fire A curled star appeared and Mortals quake, Whose fear had turned each hair into a snake. A burning Comet did sad fates portend, (Heaven Kingdoms sells by such a candle's end) And the Poet goes on there to give in such a catalogue of ama●ing aceidents, which (I think) will hardly obtain the reader's pardon (much less his faith) but by extending his Patent of Poetica lice●tia, beyond a bare liberty in reference to the quantity of his words. a Comets antecessit exitus (Dionis fide) Claudii, Vitellii, Didii, juliani, Severi, Macrini, quibus add Car. 5. Matthiam & Annam Reginam M. Brit. Nunc. Prophet. p. 22. Besides, experience hath long assured the World that heaven never lighted up any of those Unusual candles (Comets) but upon an approaching night of misery to a state, by wars, or the death of Princes or plagues, etc. The Comet An. 1618. was followed with an Iliad of evils in Germany over which it seemed more directly impendent. Pliny (speaking of Earthquakes) proposeth it as of universal observation, Nunquam Urbs Romana tremuit, etc. Never did the City of Rome tremble by an earthquake, but events proved it a presage of great mischiefs to ensue. b Haec (auspicia, ostenta) veteres rerum magis eventis moniti, quam ratione docti probaverunt. Tul. De Diu. l. 1. I answer 1 This plea is very unsafe; in regard it can hardly (like beseidged men) open a gate to let in those it fayours, but a great troop of enemies (to all sobriety) will crowd in after. All the follies of observation of dreams, Predictions by the stars, divination by inspection of beasts, Auguries, pretending to be the dictates of long experience, and of tradition handed to the World from the very first times thereof. c Quando fuit quod trium quatuorve annorum spatio, non Rex aliquis, Magnus Dux aut Princeps mortuus sit? Obiit M. Rex Philippus Imp. Ser. Hisp. Regina proles ejus Galliae Rex, Seren. Maximil. à quo Cometa? nullus apparuit cerse, si apparuisset, ●iser Cometa homicidiorum omnium reus fuisset Fien. de Com. p. 39 2. This plea is very false; for there have happened many deaths of Princes never honoured with the solemnity of any precedent Comet, or other object of wonder; and many Comets which never seemed to blast the affairs of the world, by any envious and malignant aspect thereupon. Only when folly hath often shot its bolt and casually hit the mark (the event seeming to smile upon and commend its presages) there is a mighty notice taken thereof; and that▪ 1. Because (as 'tis well noted by the d De Augm. Scient. l. 5. c. 4. Lord Bacon, Natura i●tellectus humani, magis afficitur affirmativis & activis, quam negativis & privativis: and accordingly where a rule or observation holds, or hits in some one, it makes a more lively impression than the failing thereof in a hundred instances; that which is (as he well observes) omnis superstitionis & vanae credulitatis radix, the root of all superstition and vain credulity (in astrology, Dreams, Omens, Prodigies, etc.) that which may derive some strength and credit from what e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Euterp. c. 82. Herodotus tells us, viz. That there were more prodigies found out by the Egyptians (perhaps because of a traditional reverence of signs and wonders continued among them from the very times of Moses wherein so many happened) then by any other Nation whatsoever: and their usage was when any Prodigy happened to write it down, and observe the event succeeding; and if ever any like Prodigy happened, they easily concluded it would be issued in a similar event. The mind of man is apt to be greatly moved and affected with objects which strike upon it strongly and unawares, and lead it into wonder and ecstacy; and easily invited to believe (especially because joath to be dodged and abused with endless dissimilitudes and diversities among things) that other things will fall like those few with which it is so strongly affected and prepossessed. 2. Because any great evils (like some harsher passages in Music) use to make strong impressions on our memories, and are generally made use of as a kind of little Epochas, whence we reckon our times. Whereas great blessings slide off from our minds, and are soon delivered to silence and forgetfulness: or else such prodigious accidents would soon appear (if at all) to prophesy as oft smooth, as harsh and evil things concerning us. Thirdly. (Nam pluribus exceptionibus uti, nemo prohibetur) this plea is (at best) but very fallacious and uncertain; and that upon many accounts, 1. As many and great evils have been consequent to Prodigies, so also are they to many and great evils; the World is acquainted with any thing better than consistence; its nature seems emblem'd in its figure, it is round, and accordingly in perpetual motion and turning from one side, (state and condition) to another. And therefore as the Disciples said to our Saviour (in that great crowd, Luk. 8. 45.) when demanding who touched Him? Seest thou the multitude thronging thee, and sayst thou who toucheth me? so say I, when we see such a multitude of changes and evils in the world, thronging of Prodigies before and after, shall we be so vain, as to ask what persons death, or what event is touched upon and pointed unto in their meaning and signification? 2. This plea builds upon a most unfaithful and sinking foundation, viz. the credit of all those prodigious narrations which books and common discourse are stuffed out withal: which will shrink to a mean account, if we consider how prone a faith men have for such kind of relations as these, arising either from a vain opinion of themselves, (as if worthy for whose sake God should be continually altering of nature, and making of signs) or too high a conceit of men and the concerns of this life, f Undenam constat Cometas ad aliquid nobis significandum usurpari? an aliunde quam ex vanitate qua miseri turgessimus, dum digni nobis ipsis videmur, propter quos haec ostenia fiant? Gassend. Meteor. p. 11 65. hence they conceive a great man cannot be born without some strange presage, nor fall without some sympathy appearing in the very creation. Besides the minds of men finding themselves too great and large to be contentedly entertained with the dry and scanty contemplation of things little and vulgar, do readily encourage the relations of things new and rare, and that have some touches and Umbrages of more wonderful and magnificent, than this [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] common scene of the World can present them with. Again some of these recorded Prodigies, were (in all likelihood) Apologues at first, translated in time (by the easy multitude) into the repace of real histories. That, of a Lib. 7. c. 57 More bringing forth a Hare, recorded by Herodotus, as a Prodigy presaging the overthrow of Xerxes his great Army, was (no doubt) the defeat of that Army (appearing to the eye at first, in the strength and pride of a horse, but concluding in the fears and flight of a ●are) related originally in a parable. As for the many prodigies related by Heathen Poets (Lucan, Virgil, as also Ovid) it shall suffice in this Virg. Georg. l: 1. sub. fin. Ovid. Met. l. 15. sub. fin. place, to return, that they are related by Heathen Poets: By Heathen] whose misery it was (by the subtlety of the Devil and their Priests) to be abused with the faith of a great many vainly reputed or falsely reported prodigies; By Poets] whose privilege it is (without the reproach of a lie) ingenuously to abuse their Readers with the relation of things (apt to move wonder and raise affection) never acted but upon the stage of imagination. 3. God may possibly sometimes in judgement, bring an evil upon men, (but falsely conceived) presaged by a prodigy. It is not unlikely that the evils thought portended by prodigies are often consequent to Excessus fiduciae, res ut prefana, ita semper infelix Verul. De Aug. Sci. l. 8. them, because God will punish, as in some, a superstitious credulity, and a timorous distrust of his providence, so in others, a bold and blind neglect thereof, expressed in a scornful rejection of any such supposed signs and intimations of a Divine displeasure (Providence often reaches not its wings to such Persons as either neglect it by vain fears, or dare it by bold hopes) That which may possibly pass with some for no rash example to abet this assertion is the instance of Vespasians death, of whom it's recorded, that when notice was given him of a Comet, then appearing, as a presage of his death; He bade the Relaters to deliver this message to the King of Parthia, Ille comatus, ego autem calvus; meaning, that seeing that King wore long hair, it seemed most probable, that this stella crinita (as the Romans called it) did portend his death rather than the Emperor Vespasians who was bald: But the Emperor died before the extinction of this Comet, and that King survived both. Now though I incline not (with that D jackson Serm. on Luk. 13. 5. Reverend Person) to attribute his sudden death to a disregard of this Prodigy as his summons to the divine tribunal, (for how could he possibly understand it to be such?) Yet to conclude this profane neglect of a matter (then supposed) religious and sacred, to have influenced his death, is I think neither to be uncharitable nor Wisd. 14. 29. 30. Vid. Valer. Max. de Relig. neglect c. 1. & de Prodig. c. 6. superstitious. [I question not the truth of at least some of those observations the Heathens made of a Divine Nemesis, often asserting the honour of Religion by avenging the neglect and scorn of their (though superstitious rites) upon principles of Atheism.] Otherwise, had that speech of the Emperor, been the issue of a duly informed judgement, it had been (for the matter) as allowable a sarcasm, as that therewith Elijah reprehended the Religion of the image of Baal. SECT. VI An Answer to the Objections proceeding upon the more immediate principles of Reason. The first Objection, God must be supposed to warn before he strike; Answered in four particulars, the Rational intimations of a judgement, what? Second Objection, that the removal of this opinion of Prodigies, weakens the faith of a Divine Providence; answered the Opinion evinted rather to invalidate the article. Third Objection, It appears not to what end they can serve, but that of presages; the danger of this objection noted, the alleging of this end proved vain by assigning more great and excellent ends. THe next Objections which expect our answer, proceed upon the more immediate principles of Reason: whereof the first is this. It seems greatly to justle the notions of goodness and justice in God, to believe Objection 1. he warns not before he strikes; now what warnings more proper and propoptioned to their end, than Prodigies, which speak to the senses, and so are most likely to make the duller multitude start and Luke 19 41. Jer. 50. 27. reflect? There are some [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] time's of visitation and vengeance, times wherein the cup of vengeance is become brimful, and ready to run over, when Gods repenting are come to an end, when his three worthies Noah, Daniel, and job, should not prevail for the pardon or reprieve of a condemned Nation. Now then surely 'tis but reasonable to presume that infinite Goodness hath so provided that there should be some signs of such times, that the repentance of good men might, at least, break the fall of that talon of ●ead, which it cannot altogether prevent, surely an Earthquake would now be a seasonable Monitour, and (like a shakeing before a burning fit) be a very significant forerunner of some fiery indignation shortly to break forth. I answer, 1. Such warnings if given, would not work so kindly upon the Sol. ill-natured World, as it is presumed; for some evil men, would like Vermine soon quit that house, that Nation of whose sudden ruins they had such sure presages: and others would fight against heaven the more desperately, as expecting no quarter from it; few would 2 King. 22. 17. express the good spirit of josiah, who though he knew that evil was determined upon Hicrusalem, yet reformed he with all his might. 2. God often warns men by his judicia leviora. The language of his lighter judgements, is, Sin no more, lest a worse thing come upon you. He usually scrapes the infected house, before one stone be not lest upon another, and makes the corrections of his rods, Monitors of his approaching scorpions, 3. Shall any man teach God wisdom? We have already the terrible threatenings contained in Scripture, and (aliena pericul●) the great examples of divine justice, there always presented to our fea● and caution: and they which regard not the thunder of God's threatenings, would never be much moved with the squibs of a few Prodigies. None greater expectants of signs from heaven, than the Jews, but when God gave them and others, fearful sights and great signs Luk. 21. 11. from heaven, none so stupidly regardless and inobservant. 4. There are other kind of Prodigies, by which wise men may receive more certain notices of an approaching evil in a state. As there is a natural divination, whereby the birds can presage an approaching storm and tempest; (that which gave birth to the opinion that they were Divorum interprete) so there is an artificial one, appropriate to every art and mystery almost. The Physician hath prognostica mortis, the Natural▪ Philosopher his presages of winds and seasons, the Mariner of storms and calms, the Husbandman, many of fruitfulness and plenty (elegantly described by the Poet): so also the prudent Statesman Virgil. Georg. l. 1. hath his Prospective of many signs, by which he can spy a trouble and change in the state, as yet a great way off: — Ille etiam coecos instare tumultus Saepè monet, fraudensque & operta tumescere bella. Such had that Politician, who upon a view of the manners of the city where he came, broke out, O urbem venalem & citò perituram, si emptorem invenerit! Now the signs and Prodigies which thus forewarn him, are such as these; 1. Monstra vitiorum & doctrinarum, monsters of vices and opinions generally obtaining therein. When the old man is grown too big for the girdle of shame or fear, and the hand of public justice neglects to rub off that rust, which is growing upon the iron Age, it may quickly be expected that God should do his own work Ezek. 22. 15. himself, assert his own righteousness, by throwing it into the fire of some terrible judgement, to refine and purify it. So also, such monstrous Doctrines as these grown bold and public, are a presage of some great distempers growing upon the common Body; That there are some inward and extraordinary calls to an Office, which owe an account of their truth and reality soley to that spirit which feels▪ them. That only Christ in Person is the lawful and rightful Governor of the Earth. That Magistracy stands not with Christian liberty. That, Nullus est Dominus Civilis dum est in peccato mortali. Where the Magistrate will not reform the Church, the people may. Every such Doctrine as dull and wooden as it may seem, contains (like the Trojane horse) armed men in the belly of it. 2. Extraordinary Eclipses of the superior Luminaries, (the Governors Host 9 7. Is. 19 11. 24. in Church and State) either as to the light of wisdom and counsel, or respect and reverence before the people. Before God's petty day of judgement in a state, the Sun usually is turned into darkness, and the Moon into blood; there is great contempt thrown upon. the Person or Government of the Ruler, by libels and seditious speeches, and his chief Ministers are required as sacrifices to appease some popular fury and discontent. 3. Earthquakes in divers places. I mean, a great many commotions and petty tumults among the populacy. These argue high dissatisfactions. Such frequent break out in the body Politic, argue many noxious and dangerous humours therein, which (without the wise interpose of State-physitians) presage ruin to the whole. These and more signs (not proper for this place) are there, which are sufficient to the mind that hath wisdom; as for folly, it would not receive instruction, though one arose from the dead. Secondly, We are further told, that by removing of the received Objection 2. Opinion of Prodigies and signs, we remove a main pillar, whereupon the faith of a Divine Providence [of a God, concerned in all the affairs of the world] and that we hereby strengthen the hands of Atheism, and few pillours under the elbows of secure and sleepy wickedness. I answer, It's rather the way to make men Atheists to tell them, these Answer. are Gods signs of things which they see seldom or never come to pass. All arguments brought in defence of a truth men are willing to free their minds of, if they do not fully prove, do hugely weaken and disparage it; like weak Physic, which if it drive not forth the ill humour, doth by accident exasperate it, and make the patient, worse: and therefore it is no way safe to trust so great and important an article of our faith, with so feeble and airy a proof as this is. If an Atheist can believe that the world came by chance into all this beauty and elegant order, and the several spheres of beings to maintain so grateful an harmony in their motions, without some great intelligence to give law and measure to them; He will more easily persuade himself, that things run by chance sometimes into discord, monstrousness, and deformity. Thirdly, 'Tis further objected, that all the common and more Objection 3. familiar methods of action, appointed the creatures giving so excellent an account of themselves to a wise and considerate mind, it cannot readily be conceived to what end any of these extraordinaries in Nature, can minister but to that of Divination of events future. Though this be a most inconsequent and presumptuous reasoning, Sol. [things must be for this end, for I know no other that they can serve] yet, because where the mind of man reacheth not the true causes or proper ends of any thing, it is easily tempted to take up in such vain and cheap resolves as a superstitious multitude or a guilty fear, may tender to it; and because most men are such Gloriae animalia as (like Proteus) to shift into any odd shape and form of opinion and conceit to free themselves when held with the knot of any difficult and perplex Phaenomenon laid before them. I shall therefore propose those higher and more excellent ends of these irregular accidents, which may satisfy men's minds, and (as a real diamond doth its counterfeit) most effectually detect and disparage that little and mean end which vulgar opinion makes, them servants to [that of an unnecessary, and often hurtful curiosity, in the knowledge of times reserved soley in God's power and counsel.] First▪ Then. They serve to awaken more gross and heavy minds into a sense of the Being, Providence, and greatness of God. 1 Of his Being. One account why Atheists live in a constant neglect 2 Pet. 3. and inobservance of the God of Nature, is this, [All things continue as they were from the beginning of the creation] the constant and even harmony which nature makes, lulls men into a dull and sleepy inadvertency; whereas some harshness and discords now and then in the parts thereof (new and unwonted occurrences) are apt to awaken their dull and sleepy minds into a sense of some mighty power which runs through the world and commands the forces of Nature which way he pleaseth. Since we lost the favour of God we are greatly propense to lose the ●eme of Him: for if he observe a constant method in the works of Creation, the God of nature shall be lost and forgotten in the power of Nature: if, as in the works of Providence, He proceed by no ruled cases, (never prescribe to himself) than he shall be eclypsed in chance and fortune: and therefore perhaps sometimes He acts so accountably, and consonantly to our notions, in the works of his providence, that men are forced to say, Verily there is a God which judgeth in the Earth● and sometimes so irregularly in the works of Nature Ps. 58. 11. that men are forced to cry out, The Finger of God Were the works in Nature, always laid out by the line of an even, and (every way) immutable law and order, men would be apt to think (though they could not make sense of that thought) that all was done by Nature; and should Monsters, Comets, Earthquakes, etc. turn quotidian, men would be tempted to conclude the world a great lottery, and all effects owing soli fortuito Causarum concursui: Whereas a wise intermixture of some irregularities puts men upon reflection, and gives them to understand that Nature's ill shaped letters at one time, are an assurance that she could not write so fairly and evenly as generally, had she not some Great Master to guide her hand, and bind in the powers of some causes apt to exorbitate and fly out. 2. Of his Providence. Should not Rivers sometimes stand, and springs fail, men would not be so fully assu●'d, that it is God who sendeth the Ps. 104. 10. springs into the valleys, that it is he who watereth the Hills. Should there not happen some terrible Vulcanos, and fiery eruptions, we should not awaken into a sense of that mighty Power, which keeps all that natural tinder in the bowels of the earth from catching fire before its appointed time: Did there not new springs break forth sometimes, from the usually driest breasts of our common Mother [deserts and wildernesses] we could not with the Psalmist, adore the power of God discovered in turning the Wilderness into a standing water, and Ps. 107. 35. dry grounds into water springs. Besides the exorbitances of Natural causes at sometimes, and their running (like unruly horses) out of that way (those lines which common Nature hath prescribed them) resolve us that their general stillness and order is owing to Him who rideth upon the Heavens, whose Wisdom and power moderates all Ps. 68 4. Verul. Sap. Vet. fab. 6. their blind and impetuous forces: A truth, which the ancients couched in their fable of the Giant Typhon (which signifies swelling out) bidding battle to (their most ancient Deity) Pan, or Nature, but bound up and restrained by him in Nets (as 'twere) of Adamant. 3. Of his admirable greatness. Upon the occurrence of any matters strange and extraordinary, Nature hath taught us to cast up our eyes and hands to heaven, in a kind of tacit acknowledgement that matters rare and wonderful o● themselves to Him who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the great wonder worker, who is accordingly to be acknowledged in them all. And therefore though we fear not a Comet or an Earthquake, yet may we thence take occasion to quicken ourselves to a Reverence and fear of that greatness which appointed them. The true spirit of Religion will not receive Metum, a fear of distrust, though the Earth remove, and the mountains be carried into the midst of the sea; but yet readily entertains timor●m; a fear of reverence, when it perceives the earth to be but shaken, (by an Earthquake) or the Mountains to break forth into a flame. As we must not lose our Philosophy in Religion, by a total neglect of second causes, and turning Superstitious; so neither must we lose our Religion in Philosophy, by dwelling on second causes, till we quite forget the First, and become▪ profane. To cure Superstition by profaneness, is to burn an Idol with fire taken from the Altar. Secondly, Some of these petty alterations in Nature, serve as a kind of types, Essays, Assurances of that Greater and more universal alteration thereof, at the consummation of the world. That we might not distrust a De Provide▪ Orat. 9 Resurrection, God hath vouchsafed us (as Theodoret notes) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, many pretty imitations and natural Sermons thereof, as the rising again of decayed plants from their roots in the spring, the return of herbs and trees from their dying seeds into life again. Thus the frightful eruptions of fire from the earth, wonderfully eclipses of the lights of heaven, the strange fires sometimes discovered in the air, the mighty tremble of the earth, may serve (like Jerusalem pourtraed by the Prophet upon a tile) as little maps and imitations of that more dreadful confusion which shall cover the whole face of Nature at the last day, and as a kind of praeludia to that time when the Sun shall be clothed with darkness, the heavens shall be on fire, the elements shall melt with servant heat, and the Earth with all the works therein shall be burnt up. Caecilius the Heathen derided the Christian doctrine of a final Minut. F●l. dissolution of the works of Nature at the last day with his quasi Naturae divinis legibus constitutus ordo aeternus turbetur, as if ever the perpetual order of Nature which hath received its seal and sanction from the counsels of heaven, can ever be ruffled and disturbed: Now these strange alterations in nature, are but prefaces to much stranger; and the break forth of mighty fires out of the earth sometimes give assurance that (like Uriah) it carries its own fate about it, such fiery materials, as will quickly reduce it to a condition beneath its first Chaos, in that day of vengeance wherein God will destroy the murderers and abusers of his servants, and burn up their▪ polluted city. Thirdly. God in them supplies the soul with such objects as He made it most▪ apt to contemplate and admire. In a work of Art (as Longini● observes) Longin. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. §. 32. Id. §. 31. man admires the curiosity and accurateness; in a work of Nature, the vastness and magnificence thereof: because in the former. He looks for but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, somewhat like man (the measure & subject of art) but in the latter, somewhat worthy of God: and further that if any thing occur which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, strange, vas●, and (in comparison with ourselves) big with a kind of Divinity, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we are carried with a kind of native instinct, to consider and attend unto it: and he instances accordingly in the eclipses of heaven, the vast ocean, the vulcanos of ● Aetna; as objects which command the mind to wonder and ecstacy. [The Soul hereby gives silent testimony to itself, that it was made to contemplate and admire that God, with whom all the first exemplars of greatness, power, glory, beauty, dwell together, or whatsoever there is in the works of Art or Nature, in which there appear any rude touches and shadows of wonderful and admirable.] Now then as there are in Nature (the Art of God) those admirable curiosities, appearing in the elegant fabric of the creatures, the mysterious anatomy of parts, and those more subtle and cry ptick ways which Nature walks in, toward her designed ends, which affect not the duller and more heedless part of the world, but supply the sons of Art with fresh and repeated wonders; so in these prodigious instances, the ruder sort of men (which carry their Souls in their eyes) find somewhat to engage them to contemplate and admire. These works go off from: the common figures and measures of Nature, are great and vehement; and therefore, prope objects to call forth the soul into contemplation and admiration; which whilst it stands thus at gaze doth tacitly and interpretatively venerate that God who in all these strange Events, appears wonderful in counsel and mighty in working. Fourthly, Many of these Errata (in the book of the Creature) lead us to an understanding of the evil of sin which hath made the creatures In Fragm. Metaph. thus subject to vanity and miscarriage. Theophrastus hath noted that in the matter whereof natural things consist, there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, much of it which is unwieldly, too stiff and stubborn to be turned to the seal of Nature, to receive those signatures and impresses, which are best, and primarily intended to be stamped upon it. A defect which escaped not the notices of many contemplative Heathens, who could not resolve themselves of the proper cause thereof [Divine malediction laid upon the creatures for the sin of man] Fifthly, They serve to lead us into a more distinct knowledge of the works of Nature. Nature is the best Interpreter of itself; now (like tortured men) she then discovers her secrets, either when ve●'d by Art in lesser bodies, or disturbed by accident in greater. Comets, new Stars, monstrous Eclipses, Earthquakes, Meteors, &c▪ all serve the knowledge of one mystery in Nature or other. The knowledge of Nature is greatly absolved, by our understanding [Quid fieri potest, & Quomodo] what can be done therein, and how it is don●▪ the former knowledge we advance to especially by an attendance to Natura libera vel vincta, Nature in its constant and more easy freedom of Operation, or as demeaning itself, under the constraints of Art. The latter knowledge we fairly arrive at by a regard to Natura Devians, Nature erring and running out of her more common road, because the Errors of Nature correct those Idols which the soul is easily abused with all, while attending solely to things common and usual, (whence it is apt to take up its maxims) and also because these are sometimes a kind of rude and imperfect pieces in Nature, and so serve (like a ship half built) to discover her silent processes, and more cryptick methods in the building up and completing of her works. And therefore if we had a more faithful History of the Anomals in Nature, (the want whereof is owing not a little to the superstition of men, which stains all it toucheth) we might be soon able to see beyond the surface of those things, which as yet seem placed in the world, but to confound and pose us. But the evil is, that as the History of Times, is usually drawn up, so as it may minister not to truth but faction; the History of Nature so as to gratify either interest or curiosity, so the History of Preternatural occurrences, as it may serve, wonder or superstition; not in so judicious and faithful a relation of the critical circumstances of accidents, as to make a square basis whereupon to erect the steady principles of Philosophy. Sixthly, Such unwonted occurrences▪ give us to understand that the most common rules of natural operation are not without exception, nor her most known laws simply immutable; God is able to overthrow Nature by itself, by appointing one Natural cause to disturb and countermand the weaker efforts of another. He can cause that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jams 3. 6. (in S. Iams' phrase) wheel of Nature to fire and destroy itself, by delivering it to the violent and disorderly motion of its several parts. All the creatures are at God's foot, all their Orders and motions, Lib. 1. De Civit. D. c. 8. but the laws which his infinite wisdom appointed them unto. Accordingly S. Austin speaking of the forementioned prodigious Phasis of the Planet Venus, tell us, God would have men thence learn, Se Deo non debere praescribere, that they ought not to prescribe to God; and that he is able, Naturam in longè aliud quam nobis cognitum est vertere & mutare, command Nature into a quite different order and posture from what our shorter thoughts can reach unto; and, that Voluntas Conditoris conditae rei cujusque natura est. the nature of every thing is but the present will of its maker. As all arbitrary and contingent Agents and events, seem in a sort necessary, with respect to the knowledge of God; so all agents (as to us) necessary, are mutable and arbitrary, considered with respect to the power of God. All the creatures are but so many earthen vessels, bearing upon them the arbitrary figures and impressions of their mighty Former. Seventhly, 'tis usually added, that all these exorbitances in Nature, serve to foil and set off the general beauty and elegancy of its works. All that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (in the language of Plotinus) matter not fully subdued and laid hold upon by Form, doth but enhance the value of all those comely proportions elsewhere discovered in the Creation. These great ends (and greater no doubt are some of those which lie hidden in the recesses of the Divine Mind) offering so fair and easy an account of these irregular accidents (if at least we may so term events falling out by as necessary, though less known and common a rule and law of Nature, as its daily labours) to receive them, (without any Interpreter to explain their language) as a kind of Divine messengers to bring us news from Heaven, and (as the Angel to Daniel) to make us Understand what shall befall our people hereafter, is to weary ourselves to catch a shadow, and like Adonis to fall in love only with the reflections of our own face, fancy, and abused imagination, and to be vain without any Apology in the world. SECT. VII. An Answer. to the several Scriptures alleged in favour of the adverse Opinion. The first Scripture Mat. 16. 3. speaking of signs of times, answered by showing the great disparity of signs, things signified, the times spoken of, and the Persons spoken to, from those concerned in this Argument. The second Scripture [Joel 2. 30, 31.] Vindicated. The day of the Lord how understood in Scripture, mighty changes in the creation, in prophetical Scriptures, to be understood mystically, and why. The Prophecy of Joel, how understood, and when accomplished. The third Scripture. [Luk. 21. 11.] answered largely. HAving thus driven this Opinion from all its little holds, it remains now that we beat it from its Fort Royal [the Authority of Sacred Scripture, which seems to speak favour for it] Now the first place of Scripture, I take notice of, pressed to the service thereof, is that speech of our Saviour, Mat. 16. 3. Ye hypocrites, ye can discern the face of the sky; and can ye not discern the signs of the times? In which words our Saviour intimates, that as God in the works of Nature, hath consulted the conveniencies of common life, by appointing some certain signs of the seasons ensuing, so hath he also in his providence assisted the happiness and advantage of our civil and Spiritual life, by ordaining some signs of the times, whence we may be able to make a Crisis of the issue of things: and that it is a great instance of folly in men, that they are such able Interpreters of the various lines in the face of heaven, but very uncapable, and stupidly inobservant of those rational signs and intimations of the sta●e and condition of the present or future times of the Church. Now than what signs of times can more plausibly and rationally be assigned then prodigies, which the heaviest men can observe, and the wisest cannot readily define to what end some of them (Comets especially and New stars) can serve, unless to point out to the world a difference of times? I answer Scripture (like over pressed grapes) gives a very ungrateful taste and sense, when pressed beyond its easy and native intent and purpose; that so the present Text is, will appear, if these four particulars be duly attended unto. First, The great disparity of signs; the signs whereof the Text is understood, were▪ 1. Signa moralia, signs of a moral Nature, such as were the gradual lessening of the lustre and glory of the Jewish Polity and pedagogy; by the ceasing of prophecy, the absence of the heavenly fire, the ark of the Covenant, the Shechinah, the Oracles by Urim and Thummim, from the second Temple; the lapsing of the government from Kings to Dukes, from Dukes to the Sanhedrin, from them to the Romans; there having been no Kings types of Christ after David and Solomon, (except Hezekiah be admitted a candidate for that honour) This vanishing splendour of the face of Moses (that Oeconomy whereof he was the minister) was a sign that the Sun of Righteousness was now a rising, under whom a state of more spiritual and inward glory was shortly to obtain. 2. Signa praedicta, signs of times long before spoken of, and of sacred and scriptural institution; such as were, the departing (in a good degree at least) of the Sceptre from judah, the near expireing of daniel's weeks, the coming of john the Baptist in the Spirit of Elias, the general expectation of the Messias about that time raised up in the minds of men. 3. Signa miraculosa▪ the mighty signs and wonders (every way equal to those upon which the credit of the Mosaical dispensation was built) which attended the person and doctrine of our Saviour, Jo. 10. 25. Mat. 11. 5. and to which (as his visible witnesses) he sometimes made his appeal. Whereas the signs of times, I contend against, are neither of any moral nature, (speaking not to the Reason, but the fancy of men) neither were they ever foretold, (God doth not now appear so far to value the world as to usher any change in the affairs thereof, by the promises of a Prodigy) nor are they miraculous, the power of Nature (in such a coincidence of causes) being able to reach the production of any of these prodigious signs. 2. The disparity of things signified; All the forementioned signs were tokens for good, but as the blush of the Evening before the dawning of that happy day, wherein, a state big and good enough for the title of the Kingdom of Heaven, was to take place. Besides, they were matters of no narrow and private reference (the fall of some Great Person, or the commencing of some petty war) but of a catholic concern, such wherein the felicities of Jew and Gentile were bound up, (matters big enough for the solemnity of a sign to preface and bring on. The things signified were also matters of huge importance [as, that jesus was the promised Messiah, that all the shadows, and rites of the law, were to expire and conclude (like the Phoenix in a nest of spices) in the graces, truths and glories of the Gospel-state; that the wall of partition was now to be taken away, and all Nations to own themselves brethren under one common Father] These things, all men were concerned to know and believe, and therefore God taught them by great signs, as well as excellent Preachers. Whereas Prodigies are supposed the signs of wrath and judgements, which yet often surprise men (not unfitly therefore Ps. 144. 6. styled God's arrows, which give a fatal, but withal a sudden an● a silent wound) and besides are presumed to come forth to serve some worldly and little ends and interests, which men easily persuade themselves, Heaven hath espoused with as much passion as themselves. 3. The disparity of the times spoken of (in that Text) from our own: The times there intended, were times rather present then fu●ure: times wherein the Mosaical Oeconomy, (brought on with mighty signs and wonders) was to determine; Times wherein the Church was to be put under an immutable and excellent form of administration (styled therefore the last times, in Scripture) Now necessary it was that some remarkable signs of those times should be given fo●th in scripture, that so the age wherein that mighty change should fall, might the better acquiesce therein, and succeeding generations might have the more secure a faith of the exhibition of the true Messtas, because observing all the signs of the times to which he was promised, exactly conspiring in those wherein he was exhibited. Whereas all the changes which chequer and vary the times of the World now, are of no name and reckoning, if compared with this. The world is so acquainted with civil changes, that I should expect a Prodigy rather to give notice of some days of peace and settled tranquillity (to which the world is the greatest stranger) 4. The Disparity between the Persons to whom those words were spoken, and ourselves; The Jews were a People so used to signs, that the Apostle tells us, 1 Cor. 1. 22. the jews require a sign. And it was the vulgar opinion amongst them, that as all extraordinary Prophets were to seal their commission with a miracle, so all events extraordinary were to be foreshewn by a sign. Hence the Jews come to Mar. 8. 11. our Saviour with that bold demand, What sign showest thou unto us, seeing that thou dost all these things? Jo. 2. 18. and the Disciples (upon the credit of this common conceit) no sooner heir our Saviour foretell strange events in reference to Jerusalem, and the Temple, but Mat. 13. 4. they presently ask him [what shall be the sign, when all these things shall come to pass?] God perhaps gave them signs, to assure them that the evils which befell them arose not out of the dust, but came upon them from the fore-appointing counsels of heaven; and to awaken their dull and worldly minds into a lively sense of his justice and providence. But now in the broad day light of the Gospel, 'tis expected that we should not need awakening by any such monitors into a sense and awe of the Divine Majesty. We must now believe without a sign, and derive our repentance not from mighty Earthquakes and prodigies, but an ingenious and understanding sense of ●in. I suppose now that the light of what hath been said upon this Text of Scripture, is sufficient to chase away all shadow of any argument from it, to a bet any such signs of times as our adversaries plead it in favour of. And what though we should be forced to return a Non liqu●t in reference to the true ends of Comets and new stars sometimes discovered to the World? must we therefore conclude them but a sort of more glorious impertinencies in Nature, unless they serve our curiosity, by being made signs of times? Is it such news to hear so short a creature as man is, past his depth? We find the Almighty poseing of job, almost through every science; In Geometry, Ch. 37. 16. 38. 4. Knowest thou the ballancings? of the clouds? whereupon are the foundations of the Earth fastened? or who hath laid the corner stone? In Natural Philosophy, Hast thou entered into the springs of the sea? or hast thou walked in the search of the deep? hast thou entered into the treasures of the snow? vers. 16. & 22. In Optics, Where is the way where light dwelleth, and as for darkness, where is the place thereof? by what way is the light parted, which scattereth v. 14. & 24. the East-wind upon the earth? In Astronomy, canst thou bring forth Mazzaroth in his season, or canst thou guide Arctiorus with his sons? Knowest v. 32. 33. Ch. 39 1. thou the Ordinances of heaven, canst thou set the dominion thereof in the earth? In Arithmetic, who can number the clouds in wisdom? In Natural History, knowest thou the time, when the wild goats of the rock bring forth, etc. God will have some things in Nature unsearchable, to hide pride from man, and to discover himself to him: for it must needs be presumed that all these mysteries came forth from, and are comprehended by some First Mind, and mighty Wisdom. We are urged next with the words of the Prophet joel. chap. 2. So chap. 3. 13. 30, 31. I will show wonders in the heavens, and in the Earth, blood and fire and pillars of smoke; The sun shall be turned into darkness, and the ●oon into blood, before the great▪ and terrible day of the Lord. The day of the Lord is near, the Sun and the Moon shall be darkened, and the Stars shall withdraw their shineing: From which words those Act. 2. 19, 20. are borrowed. To which may be added because of a likeness of expression that place. Luk. 21. 25, 26. And there shall be signs in the Sun and in the Moon, upon Earth distress of Nations, with perplexity, the sea and the waves roaring, men's hearts failing them for fear, and for looking after those things which are coming on the Earth, for the powers of heaven shall be shaken. In which former scripture, by the Day of the Lord, we are to understand some special day of vengeance; it being usual in sacred Writ, Revel. 16. 14. (as some of the Hebrew Doctors observe) to entitle days eminent for any unusual expressions of Divine favour or displeasure, Days of the Lord: whereas we find this day prefaced and foretold by such prodigious occurrences as easily resolve themselves into causes natural. I answer, First Learned expositors generally understand those places not in any literal sense, but receive them all as so many prophetical schemes of speech, (instances whereof, are of most familiar Jer. 4. 23. Ezek. 32. 7, 8. Joel. 2. 10. Isai. 13. 10. 34. 4. Ezek. 30. 18. Rev. 6. 12. 8. 12. Isai. 24. 19, 20. occurrence in the Prophets) expressive of some wonderful evil shortly to afflict the world: as they do also (on the contrary) the promises of a new heaven and a new earth, the increase of the light of the sun and of the moon, etc. but as so many figurative expressions of some white and gladsome days shortly to succeed. Particularly the learned * Locutiones istae decaligne solis & lunae multis in locis reperiuntur, nusquam autem sensu physico sed sensu figurato. In Mat. c. 24. come. 27. Grotius is so secure of a figurative sense of such places, that he tells us, they are never to be expounded (in all scripture) to any other. And indeed should we expound them literally, we should soon honour the falls of great men, or destruction of cities, with greater (or as great) wonders, as attended the crucifixion of our blessed Saviour. Besides, what Histories ever mention any such astonishing alterations in the frame of Nature, as the literal sense of these places would introduce a faith of? Now the Prophets chose thus to deliver themselves, for some or all of these Reasons; 1. Because it was the custom of the Eastern Nations, to describe great and mighty storms and troubles in a state, in such phrases as these, the darkening of the heavens, falling of the stars, shaking of the earth, flying away of the Mountains, etc. 2. Because these being the most remarkable and glorious bodies in the world, terrible alterations in them, seem the most proper representatives of mighty changes and alterations in kingdoms. 3. Because the terrible judgements of God upon the Babylonians, Egyptians, jews and obstinate Gentiles (set forth in such expressions) were but supremi judicii specimina, little images and types of the last and dreadful judgement; and therefore not unfitly charactered by the terrors and horrors which shall usher that last and great Day. 4. Because these are expressions mighty and vehement, and so very expressive of, and suitable unto, that hot and vigorous impression which the Spirit of Prophecy made upon the minds and imaginations of those holy men which were acted by it. 5. Because that anxiety and perplexity of mind, which should attend the plagues coming on men, should be as great almost, as if they saw the eye of heaven (the sun) put out, and the earth to tremble under them, etc. Now, (in this figurative sense) the words were accomplished in their first and original intention, when that great misery was brought Is. 7. 20. Jer. 47. 5. upon the earth by Nabuchodonosor; and they received a further degree of accomplishment (as S. Peter intimates, Act. 2. 19) under the Romans, when the land which was but shaved before by God's hired Razor, had an utter baldness brought upon it (to use the expression of the Prophet.) and it shall have its fulfilling in the outmost latitude of its sense, at the day of judgement (of which some Interpreters solely understand it) Propecies have their Gradus & Scalus comple●enti, (as the Lord Bacon speaks) the last day only is that true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fullness of time, wherein they shall be completely fulfilled. God often draws similar and parallel lines of confusion, over different times and places, whips many stubborn children with the same rod, and therefore prophesies of the same vengeance may have their repeated accomplishments. Secondly, Some learned men understand in these places a real and literal darkening of these great bodies of light, though arising not from any common and natural, but an extraordinary and supernatural cause. The reasons of which exposition, I shall remit to their proper place; which (if they appear satisfactory) nothing can be thence concluded in favour of presages by these Prodigies, which are but some more unusual effects lying hid in the powers of natural Agents, and sometimes exerting themselves. There is one place of Scripture more which may seem to some to require (perhaps to refuse) an answer, viz. that Luke 21. 11. where our Blessed Saviour (foretelling that large line of confusion to be stretched out upon the Holy City, and whole nation of the Jews, as as a precedent sign thereof, tells his Disciples, Great earthquakes shall be in divers places, and famines, and pestilences, etc. now earthquakes have been numbered with Prodigies natural. I answer, First, When God hath once sealed them by his sanction and institution, Prodigies natural may be regarded as the signs of events arbitrary and supernatural. God's bow (without a string) in the heavens, is to us a sign that the world need never fear perishing by any such fatal arrow as once was shot out of the clouds; [A universal deluge] although it be owing to a natural and necessary cause; as being [by God's institution] advanced to the dignity of a sign of grace and favour. Thus when God had told the people that, as an expression of his great displeasure against them for ask of a king, He would send thunder and rain (things in themselves natural, except it be said that the peculiar condition of that season and climate, made them approach to a miracle) it was a religious fear with which 1 Sam. 12. the people entertained their coming. God may appoint the crowing of a cock (at such an instant of time) to be one of his signs. So, when the Disciples had asked a sign of their Lord, when all his predictions Luke 21. 7. concerning the Temple and Nation, should come to pass, and he had mentioned (amongst others) Great earthquakes, they were then preferred a kind of Sacraments and prophetic symbols of the terrible shaking of the Jewish worship and polity now approaching. And indeed when the great wickedness and security of that generation had merited, that that fatal time should fall as a snare upon all them that then dwelled on the earth: such signs as had a natural cause seemed the most proper indications thereof, as which (because happening at that time) might sufficiently warn and alarm the Christians, and lull faster asleep the more Atheistical and incredulous part of that age; appearing to them, but the more unusual works of interrupted nature. To conclude now, that because some earthquakes, of Gods appointing, were his signs, therefore all are, is as inconsequent an inference as this; the bread and wine are signs and seals in the Sacrament, because stamped with a divine institution; therefore all bread and wine may challenge the same degree of reverence and regard from us. Secondly, These earthquakes had such characters upon them as might sufficiently enclose and distinguish them from the common issues of disturbed nature; As, 1. Their greatness, the Text styles them great earthquakes. It is likely Amos 1. 1. 1 King. 19 11. there appeared in them more than the bare force and impatience of some crude and imprisoned vapours. We read of an earthquake in the days of Uzziah, so great and terrible, that we find it made an Epocha in the Jewish histories. josephus' reports that some furlongs of the mountains about jerusalem were rend asunder, and cities swallowed up by it. If Aristotle styled the Celtaes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, mad men, because an earthquake would sooner make a mountain tremble then them: certainly the title is too little for those which are not impressive to some fear of God, when they see him thus let lose the powers and forces of natural agents upon them. 2. Their multitude [there were earthquakes in divers places] Nature ran often against her bias in the same instances, that so the effect might not be entitled to the rub of some casual impediment, but to the hand of heaven overruling and directing it. And should I here grant (which I see no reason to do) that many and great earthquakes in a continent especially, are a sign of some approaching evil, our adversaries could advance little upon the concession, both because the example will I believe be found a heteroclite, and to stand alone in the History of Nature, as also because I conceive they would not adventure to compare a monster or fiery meteor with the terrors of so many earthquakes (generally singled out in Scripture, as the monitors of the Divine power and majesty) 3. Their dismal attendants. The creatures would not nourish such rebels against heaven as were then upon earth. [there were f●nines] the air refused to cherish and refresh them. [there were pestilences] the eyes of heaven shrunk away from such hated objects [the lights of heaven were darkened] the earth groaned and staggered in a sort, under her vile burden [there were earthquakes in divers places] so that these signs might, as letters do, speak that to a pious fear, in conjunction, which they could not have done in separation. 4. Their Divine prediction. [There shall be earthquakes] and each earthquake was a sign, not as Eventus mirabilis, but as Eventus praedictus. 1 Sam. 10. 3. 7. Saul his meeting of three men, carrying three kids, and three loaves, and a bottle of wine, when he parted from Samuel, might have been received with the slight and passing notices of a casual and common accident, had it not been foretold by the Prophet, as a sign of God's presence with him. And thus any of these earthquakes might perhaps have been received but with the common wonder which any rare and prodigious occurrence calls forth; but because foretold, it was a sign when it came to pass, that that eye of prescience which could foresee an event which held of no certain cause, did with as much truth and certainty foresee that fearful desolation approaching, whereof it was appointed a sign and symbol. So that this place of Scripture appears to lend as little strength and support to that weak and falling cause, which seeks for confidence and assistance from it, as the foregoing. From what hath been hitherto spoken concerning Prodigies Natural, it may appear that (howsoever they may possibly serve as a pretty ground for the fancy of a Poet or Orator, which are to apply themselves to that part of the soul, which doth parùm sapere) they are too sandy and sinking a foundation to build any religious conclusions upon: we must not introduce scenam in vitam, nec fabulas in fidem. Pious frauds are a kind of feet of clay, which will at last deceive and si●k under that weighty body of religion, which ever relies upon them for support. CHAP. III. Concerning Prodigies Preternatural. Prodigies Preternatural, what. The observation of them, proved a hurtful vanity: The profane opinion the Heathen had of God, upon the presence of any of them, noted from their writings. The evil influence they have upon the minds of men now: A double account given of the prevalence of this persuasion. The conceit of Gods giving forth some shadows and pictures of his great works before he set about them, touched upon. The Authors judgement of Apparitions delivered in five Conclusions. An enquiry into the truth of the Prodigies mentioned in Josephus. The wonderful Prodigies mentioned in Ovid and the Sibylline Oracles, whence taken. ALl the Extraordinaries in the world which fall out by no steady and certain rules and causes (Such as are the approach of a strange and unknown kind of fish to the shore, the firing of houses by lightning, disorderly ebbs and flows of the sea, some spots as it were of blood appearing in stones or statues, and a hundred such like) to serve as I can the distinctness of the Discourse I style Prodigies Preternatural. All which as soon as fastening upon my hand, I shall shake off (as the Apostle did the venomous beast) and deliver the observation of them to that smoke and darkness, whence it did at first proceed, that my Reader nor myself derive no infection from so hurtful and headless a vanity. 1. I style the observation of such things a very hurtful vanity. The regarding of these and the like occurrences as presages of evil, served heretofore, but to cherish in men, this deformed thought of God, that (all things being subject to the law of an insuperable Faté and a blind necessity) all he could do, was only to foresee an evil, and so, to piece out his power with his courtesy, by these and the like accidents, to awaken men to shift for themselves, and as they could, to get out of the way, or to strengthen themselves by resolution when any blind and fatal causes were ready to rush furiously upon them. A matter which may appear from the words of Ovid, where (speaking of Venus) he thus delivers himself, Verba jacit, Superósque movet, qui rumpere quanquam Ovid. Metam. l. 15. Ferrea non possunt veterum decreta Sororum, Signa tamen luctûs dant haud incerta futuri. Arma ferunt inter, etc. And to a like purpose Silius Italicus, in those words, Heu vani monitus, frustráque morantia Parca's Prodigia! heu Superi fatis certâsse minores! Now Poets, (though in a matter of History they usually follow ingenium proprium, and stretch out by the force of imagination a matter which shrinks of itself to a short and simple narration, yet) in a ma●ter of opinion commonly follow ingenium temporum, and take liberty to express freely the common thoughts of the times wherein they live. That this was one of those gross phantasms which abused the minds of men, in the darkness of Gentilism, may appear more fully from the words of a more severe and serious Writer, Valerius Maximus, who having told us of the several strange Prodigies, as the finger of God held up to warn Pompey (before his encounter with Cesar) or to Invictae leges necessitatis, pectus alioqui ab amentia remotum, Prodigia ista justâ aestimatione perpendere passae non sunt. declare his fall; He infers from them, that the Deity evidenced [See Pompeii errorem inhibere voluisse,] a great willingness to have prevented the error and rashness of Pompey, but only the insuperable laws of Fate would not permit him (though otherwise a person sober and advised enough) to weigh all those forewarnings in the balances of counsel and consideration. And if the Opinion concerning presages by such or the like occurrences, do not now comfort and a bet any such base persuasions concerning God, in some minds, it is well: sure I am, if they do not give men to think that God is under the power of Fate, yet they little less than assure that Events are: For either the intimations by such kind of signs are (as the shadows of the mountains) ineffectual, movable, and vain; and then, why do men at all regard. them? or they are certain and undoubted; and if so, they place the Event beyond the redress of counsel and endeavour, and they call upon men only fortiter far, to ride out the tempest approaching with as much courage and resolution as they can. (the evil, both to the state and religion, in the womb of which opinion, swell so visibly out, that it is needless, by any further argument, to rip it up and lay them forth to common view and notice.) Besides, the Opinion greatly tends to lessen and degrade the Majesty of Heaven in our thoughts, while it prefers any such weak and pitiful occasions to the repute of God's trumpets to give notice that he is now going forth to some great act of justice upon the world: it aims also directly to a lessening of our faith of the Divine Goodness and Kindness, while it teacheth us to imagine we discover a Fury in every strange issue of Providence: and to conclude it is mercy rather which is Gods strange work (the black ensigns of wrath and vengeance being continually hung out in one unusual accident or other) It tends also to leaven the minds of men with sour thoughts of Providence, as if designed to bereave men, not only of happiness but the hopes and shadows thereof, and (as Benjamin did his mother) first to pain and torture them by mighty fears, and then to kill them by some great evil; — Sic coeca futuri M●ns hominum fati, liceat sperare timenti. Finally, the Opinion doth make even good men too much to concern themselves in the affairs, and issues of things in this worthless and giddy world; to stretch themselves into God's line, by inquiries after things wrapped up in futurity; and fills them too full of vain hopes or fears, to take up with composed and thankful minds in that present portion which the hand of Providence deals out to them 2. The observation of any such objects of common wonder, as presages, is also a groundless, headless vanity. The person that entertains his thoughts and studies much with them, giveth (like those in that famine. 2 Kings 6.) a great price for an ass' head. The Opinion (like the image of Nabuchadnezzar) while it pretends to a head of gold, to promise Oracles and the knowledge of futurities, it stands for aught I can discover; but upon these two weak feet of clay, 1. Narrow and scanty observation; Men (it may be) have here tofore observed some few evils to tread close upon the heels of these or the like Prodigies, and therefore are easily persuaded that they were ushered by them; and they can never after show themselves, but it is presumed they come forth to deliver some sad and ungrateful message. It is this also hath given credit to the observation of some, as auspicious, others as inauspicious days in the life of some great Persons, especially, viz. the observation of some happy or unhappy Events which the womb of such a morning hath perhaps twice or Psal. 110. 3. thrice brought forth unto men. As there are lusus Naturae, of which before; so (be it spoken with reverence) there are lusus Providentiae: God is pleased to display his multifarious Wisdom in the many pretty varieties in Nature; and seems delighted with some pleasant constancies and uniformities in the works of Providence; whereof the sending of many great blessings or afflictions upon a person, just on such a day of the week, or returning year, is an especial instance; and this perhaps to try whether we be such men in understanding as not to suffer any distrust of his providence to break in upon us upon such a day, or after such accidents, because of some little disasters formerly befalling us then, more than at another time. 2. Weak and childish dislike of things; Objects and Persons we conceive a kind and courteous Opinion of, we can easily persuade ourselves come forth with good tidings; we can readily look for a Sam. 18. 27. an emblem of peace from the lovely dove. But where matters ungrateful fall before us, we usually serve our little hatreds, by deriving upon them the Opinion of being ill abodements, and we quickly conceit, that they come about us (like the hated birds of night) against a time of mourning. For we may observe that the occurrences to which imagination hath affixed the Opinion of their being ill Omens, are generally such as we shrink from, and follow with dislike, as the firing of houses by lightning, monstrous and desormed births, dreadful eclipses, apparitions in the air, strange voices heard in the night, earthquakes, bloody waters, etc. We hate these things and therefore avenge ourselves of them, as we can, by a vain conceit, that they prophesy only evil things concerning us. This Opinion then having no better support to trust unto, it were to over-value it, to put forth any great strength of reason, to throw it down. Only perhaps some contemplative Persons may persuade themselves, that the foundation of this Opinion is not laid so much upon the surface, as I would make my Reader to believe; for as there was a pretty conceit among some of the Ancient and more mystical sort of Philosophers, that all things in the upper and intelligible world, were limned forth in some parallel instances and fimilar figures here below, and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, matters intelligible were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but the true fillings up of things sensible, which carry but some general and rude lines and images of them; thus some persons seem strongly persuaded, that all the greater works of God are portrayed, and shadowed out first in some little pictures and images of them, and that therefore many strange accidents are but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and to be received as a kind of shadows of things to come, & as a sort of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exemplars and types of some great and unusual work to follow after. Thus the sinking of the Lambeth Ferry-boat with the Arch-Bishops coach-horses, and coachmen, to the bottom of the Thames, Sept. 19 1633. the very Author of the Breviat of the life of Archbish. Laud. p. 35. first day he removed from Fulham to Lambeth, was (saith one) no doubt a presage of his own and the Archbishoprics sinking through his pride and violence: (with as good reason may I add, that their swimming again at last, was a sign that the function should at last appear above water.) But I believe it will appear to the most altogether unnecessary to bestow much breath to break this pretty bubble, which hath nothing but wind therein, and will break and refute itself, by its own airy, unstable and transparent principles: though perhaps with some (that know not to distinguish between an argument and a similitude) the conceit may appear of more value and moment. Apparitions whether (in the air) of Armies of cities, or by any particular application of Angels good or bad in a way of counsel and conference (reckoned among Prodigies Preternatural, no power transcendent to created being exerted in them) may perhaps appear in this place, argument big enough to deserve a more serious and particular examination. In which undertaking, I may hope for pardon, if (standing in no better light) I hit the butt though not the white, and deliver what may seem most consistent with so briety and approach nearest to the truth. All that I think fit to offer in this Argument, shall be disposed under these five Propositions; First, There have been some such apparitions as these mentioned. I readily Propos. 1. grant that this Argument (like an enchanted house) is full of Phantasms, and delusive images; and that many stories of this Nature there are which like Spectres are filled out in show with body and substance, which when we come to handle and examine by making search into their grounds and evidence, we shall find them vanishing into the air of common report, or the single testimony of some superstitious or melancholy imaginant. And therefore (I know) many men are not at all impressive to any such relations, but look upon them all but as (apparitions indeed) things which never advanced nearer to realities, than the images of a dream. Look as in Religion, some men (to present God but with a flattering faith) take great pleasure to invent new mysteries there in, to fancy a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, some what inexplicable in every article thereof, till they have made it a contradiction to the most natural maxims and easy sense of our minds, and a scandal to men that can discourse; so others are very busy in filling up every depth, and removing every real mystery therein, till they have left no image or footstep of its unsearchable Author, thereupon thus it comes to pass in the matters of providence, some men are hugely taken with mysteries therein, delighted to hear and relate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 somewhat new and strange, their pia Mater is always big with some religious Legend, or prophecy, to obtrude upon the easy world as a divine discovery. Others again would remove all prodigies, apparitions, and what ever goes off from the figures and measures of common and ordinary, and know not to admit a persuasion of any thing, of whose causes, ends or examples, they are not aware. Lucian commends this temper in Epicurus, Democritus, Metrodorus, In Alexand. that if any thing rare and wonderful, fell before their consideration, they had put on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a resolution as inflexible as adamant to endeavour a solution thereof, and its reduction to the proper ends and causes: which if they were able to do, well and good; but if not, to arrest all further search and wonder with this sentence, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is a lie, and impossible to be at all. (An easy art to maintain the repute of understanding men!) And we shall not seldom find men (especially such as are arrived at no great experience of themselves or things) advancing the length of their own understanding and experience (like as our Einglish King did his arm) the common standard and measure of the truth or falsehood of things; an instance of which temper appears in their slow and heavy motion to a faith of such things (apparitions among the rest) whose natures, causes, ends or patterns fall not within their compass. But certainly as to be of a waxen faith, impressive to any narrations of this nature, is an instance of softness and superstition, so an obstinate and pertinacious incredulity, retains a little to Atheism, because removing one of the greatest and most pregnant arguments of a Deity, and gives cause of suspicion that the Person hath ingenium difficulter sanabile in Religion, which (as we may observe) is so managed, as to suppose men candid and ingenuous, such as will sit down with high probabilities, where the condition of the things to be believed, admits not evidence and demonstration. The stories of all times are full of relations of such Cardan. De Rer. Variet. l. 14. c. 69. & l. 15. c. 78. Gros. Magic. de spectris. Propos. 2. joseph. de Bel. jud. l. 7. c. 12. things as these, and therefore unbelief in this particular, is guilty of the rudeness of giving the lie to the world. They which have itching ears for such stories may have them sufficiently scratched by Cardanus, Grosius, and other writers in this curious argument. Secondly, It seems probable that some Apparitions in the air have been intended the Monitors of some judgement approaching. I shall instance but in two examples; One mentioned by josephus, who tells us that a little before the destruction of Jerusalem by the Roman army [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] there appeared amongst other prodigies chariots and armed companies of horsemen issuing out of the clouds, and intercepting the heavens with the multitude of their troops, which was received by him and others (not so drunk with pride and opinion as the rest) a representation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) of the marching forth of the great Lord of hosts with all warlike appointments to take vengeance of that rebellious city and nation. Our other example shall be taken from an Author credited by Apostolical citation, the writer of the book of Maccabees, who speaking Hebr. 11. 35, 36. of Jerusalem, thus delivers himself, It happened that through all the city, for the space of almost 40. days there were seen horsemen running in the air, in cloth of gold, and armed with ● Book ch. 5. ver. 2. lances like a band of Soldiers; And troops of horsemen in array, encountering one against another, with shakeing of shields, and multitude of pikes and drawing of swords, and casting of darts, and glittering of golden ornaments, and harness of all sorts. After the mention of which apparition, we may read there what a scene of woes and tragedies the City was made by the Armies of Antiochus. Now I think we may discover some probable and darker characters of divine signs upon these examples, but especially the first; And that, 1. Because our Saviour prophesied that the desolation of that people, should Romphaea scil. de coelo Urbi imminens, flamma in Templo visa, fores Templi spontè apertae, currus & armatae phalanges conspectae in nubibus, etc. Grot. in loc. be prefaced by fearful fights, and great signs from heaven, Luk. 21. 11. a place which our expositors generally conceive fulfilled in that and other prodigious accidents related by josephus, (and subscribed unto by Eusebius) as the atrati & deforms nuncii of so fearful a ●estrustruction as ensued. 2. Because the destruction of Jerusalem was a kind of visible prophecy, and type of the final destruction of the world: now that the sign and thing signified might the more exactly touch; as at the last day, the heavens shall be on fire, and the earth with all its works be burnt up, and the whole Creation feel its final and most dreadful pangs and throws; so the destruction of Jerusalem was ushered by its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fearful sights, mighty Earthquakes, a fiery sword, a flame in the Temple: And as at the last day, the Angels shall be the Ministers of his justice, and increase the terrors of his coming, by attending the Judge of quick and dead, (Mat. 25. 31.) so this judgement upon Jerusalem came with observation, and the solemnity of Angelical apparitions (represented by chariots, and armed companies, suitably to the words of the Psalmist concerning them. The Chariots of God are Ps. 68 17. 2 K. 6. 17. twenty thousand, even thousands of Angels) In short, some of the Prodigies preceding the fates of Jerusalem, seem such equal and proportioned representatives, of those more terrible disguizes which the face of nature must put on, at that last and great Day, that the so called Sibylline Oracles, make choice of many of them to describe the horrors of it by, Cum visi fuerint coeli stellantis in Oris Orac. Sibyl. l. 3. Nocturni gladii, casus ad solis & ortus, Pulvis & è coelo terram descendet in omnem, Protinus & medio c●rsu, lux aurea solemn Deseret, & terram sulgenti lumine luna Sanguineis guttis stellantibus irradiabit, Signaque saxa dabunt, & in alta praelia nube Cernetis peditumque equitumque sonantibus auris. And lib. 4. Enses atque tubae simul, & sole Exoriente Terribilem sonitum, mugitumque audiet omnis Mundus— Of which and the like passages therein occurring, some (presuming upon the pretended antiquity of those Oracles) conceive the strange Beginning with, Arma ferunt inter nigras crepitantia nubes, Terribilesque tubas, etc. Prodigies related by Ovid (not as an Historian but a Poet) lib. 15. Metamor▪ to be but an imitation; so great the agreement between them both in words and matter. Thirdly, We shall observe that God's works of a more catholic concern, have been ushered with some lighter essays to, and representations of them: thus the several appearances of God in the shape and figures of a Man, are commonly received as the praeludia, (a Kind of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) to that great mystery of the incarnation. The general conversion of the Gentiles was as it were essayed in the particular conversions now of a person, and then of a family to the Jewish Church. The universal conflagration of the world seems limned forth in the fiery destruction of Sodom and Gomorrah; That mighty storm of vengeance which fell upon Jerusalem and the Jewish Polity, was prefaced (by some lesser drops) the many miseries, which our Saviour styles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the beginning of sorrows: and those judgements of an Mat. 24. 8. unusual make and character, which sometimes overtake more public and notorious criminals, seem a kind of praejudicia judicii, and assurances that God hath appointed one great Day wherein he will Act. ●7. 31. judge the world in righteousness. Thus the relation of his going forth to his strange work indeed, upon Jerusalem, attended with the visible apparitions of Angels in armed troops in the air may be concluded probable; that so there may be some slender draught of the solemnity of that day, when the thrones of judgement shall be set, and the Dan. 7. 10. judge (attended with ten thousand times ten thousand ministering unto him) proceed to his last Act of justice upon the unrighteous world. These considerations incline me to receive this narration and the significancy thereof (especially because not knowing where to fix the accomplishment of our Saviour's prediction, Luk. 21. 11. but in this and some other prodigies related by josephus) with the favour of a great probability, but not as an undoubted truth. 1. Because the single credit of josephus (Eusebius but relating the same things in his words) seems scarce sufficient to venture the faith of such a story upon, both because having much conversed among the Gentiles, he seems to smell a little of the Gentile superstition, when he adds, immediately after this relation, It would seem a matter scarce credible, but that there followed evil great enough for the solemnity of presages; as also because it will appear upon a compare of the same. Stories related in Scripture and josephus, that he usually tunes his relations to the common humour both of Greek and Latin Historians, making them to sound as much as much as might be to the glory and honour of his own Nation. 2. Because he hath put in one fly (the story of a Heifer, which coming 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. to the Altar brought forth a Lamb) which makes the whole relation of his other prodigies, smell strongly of an imposture. 'tis sufficiently known how much this resembles many other legends related in the Roman stories, where the mention of prodigies occurrs. Can any man think God would ever work so ludicrous, so cheap, so insignificant a miracle? 3. Because, whereas he there also relates the story of the Priests their going into the Temple about Pentecost to attend the Sacra Vespertina, and hearing that voice therein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, let us go hence, seconded with the rushing as of persons going out, the whole matter seems but a fable originally invented by some superstitious heathen (and a little disguised) whose usual doctrine was that the Gods when their Temples and Altars were defiled, or taken, used to take pet, and (adytis arisque relictis) to betake themselves to some more hallowed Expansae subitò sores delubri, & audita major humana vox, excedere Deos, simul ingens motus excedentium. Hist. Jud. l. 5. and magnificent shrines. Sure I am, Tacitus appears to understand this relation to some such sense as this. But I think I need not much concern myself to throw out a relation, which hath had peaceable possession of the common faith for so many ages; for (to say no more) 'tis in many regards, an example extraordinary, and 'tis a good maxim, examples extraordinary neither break a rule, nor make one. Upon which account alone, I have no great fear that the other instance will much prejudice our cause though I allow both a truth and a significancy to that apparition: though perhaps I should not have judged so much in favour thereof had I not been bribed by the authority which the suffrages of so many wise men, and the antiquity of the Author seem to drive upon that Apocryphal writing wherein it is found. Thirdly, There appears not now any ground at all to receive any such apparitions Propos. 3. in the air as the certain signs and monitors of any calamities to ensue upon a Nation, and that, First, Because we have no warrant from the Book of God, so to regard them, having no precept at all to oblige us, nor yet any example therein to encourage us. The signs of future events which we sometimes find God making use of, were such as (out of their institution) were no way apt to foreshow any any such event; they were most commonly signa ad placitum, such as carried no similitudes of the things whereof they were signs (as the apparitions of armies in the air seem to do of some succeeding battle) that so none might be encouraged afterward to regard them as Omens, when again occurring; and fancy that they ministered at all to the vanity of any such observations. Now a negative argument from Scripture, seems conclusive enough, in a matter wherein the faith of a Divine prescience and providence, and man's dutiful observance of God in the way of his judgements, appear so much concerned and assisted, as we are told they are in the religious observation of such things as these. Secondly, Such kind of signs would lay men naked and exposed to perpetual delusions and impostures: for how often do the antic shapes of the clouds, serve the imaginations of dragons, and armies in the air? That word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zech. 10. 1. which we render clouds, the LXX (by a verbal mistake of the radix) translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, apparitiones: and a melancholy fancy is as subject (to this real mistake) the translating of clouds into apparitions of Churches or castles, or armies. Can any serious Person then believe that God would have us apply ourselves to such a Proteus as a cloud is, for a solution of any doubt de futuro, which can shift into any shapes and forms of things? Hath he not all along appeared to value our understandings at a higher rate, then to require them to a regard of things so exposed to suspicion and the conceit of some imposture? Thirdly, Such kind of apparitions in the air, have been known not succeeded by any black and tragical Event. The truth is, Wisdom (which useth to draw her lines by the steady and even rule of some well assumed principles) hath not appeared so critical an observer of such accidents and their Events, as folly hath been; and therefore we are not so well provided of examples to reprehend this vanity, as Sandys his Transl. Ovid. Met. p. 291. otherwise we might be. I must therefore satisfy myself with a single instance which occurrs in a learned and sober Writer, who delivers it as a matter reported to him by Persons of good credit, how that in the year before he recorded that relation, there were Anno 1629. seen two opposite Battalions in the air, lancing out their spears, and discharging (as it were) their muskets, victory now reeling, and in the end one side giving chase to the other. Whereas all these things proved but è vitro fulgura, being followed only with jubilees and the voice of joy and peace in our dwellings for many years. Nor can they be (with any colour of reason) presumed to foreshow our succeeding civil wars, being removed by the distance of so many years. Now, one negative instance in such cases, is of more force to unfix and discredit a pretending rule, than two affirmatives to establish it; because the latter (the world being so full of evils) may fall out by a kind of chance, or the agency of seducing Spirits, whereas the former seem to proclaim some necessity of the Event in nature, and the no purpose at all of God to give notice of any of his counsels by any such emergencies as these. Fourthly, I doubt not but many of these airy apparitions might be solved by a natural cause. To let pass the conceit of real armies somewhere fight on earth, reflected in the clouds as in a glass, (as at best, but an ingenuous vanity) the supposed firing of Ordinance and muskets, is I believe generally nothing but the coruscation of some incensed exhalations breaking forth by pauses and intervals from the clouds, and (as thunder doth) with the noises and terrors of those military engines: The running to and fro of horsemen and companies may be represented to an active fancy, by the clouds carried by the unconstant force of the winds to very giddy and unequal figures and motions. The stands of pikes and spears may be but the ragged and deformed protuberances of the disturbed clouds. Only I am apt to believe that Nature draws the images of these things in such rude and imperfect figures, that men are forced much to assist and quicken the dulness and defectiveness of the type by the fictions of imagination. Fifthly, Some of these airy apparitions and noises are managed with that method and artifice, come forth in such chosen seasons (if we credit relations) that I doubt not to entitle them to the power and operation of the Airy Principality. Impure Spirits (like jugglers) may oft do strange tricks, to call upon themselves the regards of the world, and when they see causes big with their effects, may by such signs foreshow them, to derive upon themselves, either the Opinion of prescience, or of some great affection to men, whom they awaken, though indeed it be, but as Delilah did Samson, when (the Philistines) some great evils are just upon them; or else (as S. Austin speaks) noxiae curiositatis retibus implicare, to fly-blow the minds of men with curious and impertinent inquiries into times to come. Sure I am, we find the Appearances of armies and the noise of arms and trumpets in the air, found among such bad company (so many hateful Omens and Prodigies observed by the Heathen) as is sufficient to blemish them, and to give suspicion that the observation and production of both, was owing to the same Father of lies. Ovid having mentioned the noise of armies and trumpets heard in Ubi supr. the clouds, relates (as presages of equal place and repute) the weeping of Statues, the wand'ring of Ghosts, the odd figures and colour of the Sacrifice, and the like doth Virgil in that place so often cited. The Devil well knew that without the maintaining of some Opinion of his foresight in the minds of men, the fires on his altars would quickly go out, and therefore he appointed all the changes in the Exta, in the face of heaven, in the births of creatures, in the flying of birds, etc. as a kind of signs from the Gods of some great and strange effects; which when he saw their causes to swell out withal, and just ready to be delivered of them, he could easily bring about, (all these little changes, falling within the compass of his power) that on which side soever the die of affairs fell, were the success of an undertaking on this side or that, he might still secure the repute of his prescience, by holding his easy Votaries in hand, that the preceding Prodigies were a warning of the things which fell out: and therefore he served the ends of imposture much better upon these dumb and doubtful, than his speaking Oracles; wherein he hazarded his credit greatly by returning doubtful or false solutions to the questions proposed to him de futuro: well therefore may the Devil be presumed (upon an easy foresight of some great disaster) to cause the entrails of the Sacrifice to put on a sad and unusual face: (and therefore the Poet upon such an accident, spoke more truth than he was aware, — caesique in viscera Tauri Inferni venêre Dei.—) So also upon his sight of an approaching battle, he may easily give forth a prophetic emblem thereof, in some such martial images and impressions upon the airy Region, his proper province. If all this satisfy not, I shall readily deliver the Reader to the freedom of his own judgement in reference to such things. For myself, when I find in the Book of God, that holy and heavenly Host, not called forth but to wait upon some great and important Services (the protection of a Patriarch, or a great Prophet, the declaration of the Birth of the Son of God, or perhaps to attend Gods great act of justice upon jerusalem) I know not to entertain any such cheap and little thoughts of them as once to imagine that the Angels are ever sent forth to run a tilt in the air to find the vain world talk, and to tell it news, or that God would ever confer the honour of so solemn and great a presage upon a paltry battle at sea or land, which is generally intended but to serve the lusts and passions of men which have broken all those cords of love, precepts of charity, whereby they were bound one unto another. Fourthly, The Apparitions of evil Angels, in what places, forms, companies, Propos. 4. and their premonitions by what voices, and signs soever, ought not to be attended unto as the prognostics of any Events whatsoever. Many relations there are current in writers and common converse of such apparitions in very terrible forms, and that before some great plagues V. Dr. jackson. Serm. Luk. 13. 5. pag 18. Dr. H. More Myst. Godl. li. 2. c. 2. and wars: and I shall not once attempt to build my cause upon the ruins of the credit of them all. (we find in Scripture, the fall of Saul and jonathan foretold by the apparition of an evil Angel) Such apparitions have happened (though generally in times and places of greatest ignorance and superstition) and that perhaps (as was said) that these lying Spirits may maintain an Opinion of their foresight of things (though the matters signified by them be such as may easily be discovered in their natural or moral causes) or to derive a suspicion upon the stories of Angelical apparitions in sacred Writ, or to get such a stock of credit, whereby they may set up cheaters with the less suspicion for the future: or perhaps in a kind of petty triumph over those men whose sins together with their temptations, have betrayed them to such fearful judgements; or perhaps (evil Angels being often the Executioners of his judgements) God will have these Apollyons seen (as it were) upon the stage before execution, Psal. 78. 44. that men may know and consider into whose hands, in all likelihood, their iniquities have betrayed them. But admit the depths of God or the Devil in such apparitions past our fathoming; sure I am we have no warrant at all to give any evil Spirit the honour of the least trust and regard, by an observance of any word, action or sign of his. God would disown one of his Royal titles, when once blacked and profaned by the Devil's usurpation, Host 2. 16, 17. our Saviour refused a just and true testimony to his Divinity, when given in by the Father of lies, Mark 1. 24. God's servants refuse his good creatures when once set upon the Devil's table, 1 Cor. 10. 21. We are allowed no fellowship with devils, by whom truth is never told but to serve some delusion and imposture. And therefore though we read, Psal. 78. 49. that God sometimes made use of evil Angels as the Executioners of his judgements, yet never that he commissionated any of them to be the Denouncers of them. To receive therefore the apparitions, voices, drumming, or antic noises of Spirits in any place whatsoever, as presages of some approaching evils (as if like some strange creatures in the sea, they used to show themselves, and play in sight against a storm) is to consult shame to ourselves and our Religion; To ourselves] because rendering ourselves thereby to the suspicion of having a great credulity and curiosity, (pregnant arguments of a soft, vain, and unfurnished mind) To our Religion] deriving upon it an appearance of falsehood in those many assurances it offers us of the treacheries and impostures of those forsaken Spirits. Such apparitions report nothing to us with truth and faithfulness, but (what they tempt men lest to believe) the Being of a God; and so (as the Viper's flesh cures its own biting) enable us to quote the Devil against Satan, and to cast him out by himself. It is therefore our wisdom not to invite the Devil so far to be our Oracle as to vouchsafe the least credit or regard to any of his prophetic speeches, postures, actions; but to resolve to take the goodness and providence of God as security sufficient for the peace and composure of our minds, and not to put ourselves out of his keeping (and so make way for the accomplishment of any of them) by any distrustful fears, arising from any signs whatsoever given forth by so sworn an enemy to God, truth, and the peace of man. Fifthly, The appearances of good Angels are now rarely given, hardly Propos. 5. discovered, never to be expected; I say, Rarely given] I do not say, never, lest I speak without book. To omit some very probable relations of this nature, that Apparition is usually thought a Herald from heaven which advised james the fourth of Scotland (in whose counsels at that time the concerns of a Nation were wrapped up) to See the story more fully related by Dr. Jackson, ubi suprà, from the Historian. forbear some vicious practices, but especially the fight of his intended battle with the English; in those words, Rex, Ego ad te missus sum, ut te admoneam, ne quò instituisti progrediaris; quam admonitionem si neglexeris, non erit è re tua, nec eorum qui te comitabuntur. Which counsel he neglecting, himself, most of his Nobles, and army fell in that fatal battle. Hardly discovered] For how easily may the Devil impose upon our simplicity in the livery of an Angel of light? Though I think this negative sign of such an apparition, faithful enough, viz. That these Sons of God never debase themselves to such antic shapes, judicrous postures and actions, monstrous forms, weak rites which evil spirits (designing to get to themselves the homage of a great fear from some men; or to abuse their imaginations, or to dishonour the image and figure of man (whom they so much hate) or to appear rather ridiculous then abominable) usually do. Never to be expected] because never promised: besides converse with Angels is a blessing which our state of infirmity could not bear, and our follies cannot well admit. And this I suppose may suffice to tender concerning these second kind of Prodigies signal; Styled so (ex communi fide) because vulgar faith hath preferred them to the repute of divine signs and intimations; which I thought fit again to intimate, to excuse the indecorum of my applying of the term without the reason thereof, so frequently unto them. CHAP. IU. Concerning Prodigies (in appearance) Supernatural. Some Prodigies instanced in, which seem Supernatural, the truth in reference to them delivered in 4 Propositions. Lying Oracles and Miracles of especial use to advance the Devil's kingdom. Strange events not to be easily judged miraculous, and why. The first fiery eruption of Vesuvius, probably concluded a sign of judgement, and the reasons of that assertion. What to be thought of that fiery sword which hung over Jerusalem. No prodigies (in appearance) Supernatural, to be received now as signs; and why? THere are some events (which the history of times presents us with) of so peculiar and strange a make and character, that they stand alone in Nature, and their causes stand so much in the dark, that they seem to enter a very fair and plausible plea for the repute of a miracle. Such as are the turning of Ponds and lakes (in appearance) into blood: swords as of fire seen to hang over cities for several days together; the removal of mountains, or other parts of the Earth, for several furlongs, from their natural places, some strange alterations observed in the motions and tempers of the birds and beasts, or figures and colours of any of the heavenly bodies. With these I reckon some sudden intercsions of the light of the sun, occasioned, not by the veil of an eclipse cast before it, but some unaccountable passion of the luminous body itself. Such a deliquium we read of immediately subsequent to the death of Caesar, concluded by the Ethnic Poet, a kind of prodigious shrinking of the eye of heaven from the view of so black a wickedness as the assassination of so excellent a person, who upon occasion thereof, thus expresseth himself, Ille etiam extincto miseratus Caesare Romam Vir. Georg. l. 1. Cum caput obscura nitidum ferrugine tinxit, Impiaque aeternam timuerunt saecula noctem. An example parallel whereunto, is related by Lavater, who reports Not. in Job. c. 9 v. 7. that in the year 1585. Mar. 12. such a darkness suddenly covered the earth, that the birds went to roost at noon, and the guilty fears of men antedated the day of judgement. A like instance whereunto (in another kind) is the sudden torpor and standing still of great currents, and the parting of their waters in so wonderful a manner, that they seem to carry some figures and imitations of those miraculous divisions of waters recorded in sacred Writ. Such was that (mentioned in our Chronicles) which happened Anno. 1399 when the river of Ouse in Bedfordshire, parted asunder near Harold in that County, the waters from the fountain standing still, and those towards the Sea giving way, so that it was passable over on foot for 3 miles together. To which I add that unparllel eruption of fire from the mountain Vesuvius, first happening in the second year of Titus; of which it may be truly said, that if all the characters of horror, enumerated by Historians, were duly weighed, it would be hard to find its pattern but in Scripture, where we read of a Mountain which quaked greatly, and that burnt with fire to the midst of heaven, Exod. 19 18. Deut. 4. 11. with darkness, clouds, and thick darkness. Now, though I am far from giving to all these effects the repute of a miracle (as may appear by my marshalling of some of them under other heads) much less of a sign; yet because Nature seems not in these as in other Prodigies, to err by any known law, and some of them at least, are so wonderful, that (to speak truth) they stand in confinio miraculi, I thought good to discourse them apart, and as enclosed under another name and notion. And the rather, because if our Adversaries should chance to call a knub a horn, to style these, (or some other of the foremention'd prodigies) supernatural and miraculous, they might seem (like Proteus) to avoid all the knots they cannot unloose, (reasons they cannot answer) by shifting forms, and that event which they cannot advance a sign of the time sub nomine prodigii, they may possibly assay to do, sub specie miraculi. All therefore that I shall offer concerning Prodigies Supernatural (whether in truth or pretence, I shall not much inquire) shall be couched in these few ensuing propositions; First, It is a great example of rashness, easily to entitle any strange effect Propos. 1. (whose cause stands not in a good light) supernatural and miraculous, and that upon a fourfold account; 1. We understand not the just extent and compass of that sphere of activity assigned to bare natural powers, nor how far they may (in some circumstances) exceed the lines of common and ordinary operation. How many works of Art are there, scarce the wonder of our days, the performance whereof, in the rudeness of former times, would have preferred a man to the repute of Simon Magus, the great power of God? who would not (two or three hundred years ago) have vouched the breaking down of mighty walls by the force and powers of a little black dust, as great an impossibility, as the Indians did the communicating by letters at so great a distance? we understand not fully how far our notions of possible and impossible (when we are amongst Agents natural) are fixed and faithful. As for the miracles wrought by our Saviour, lest any shadow of natural power might seem to assist and so to disparage them, he usually exerted his Divinity in raising of the dead, restoring of a man born blind to sight, in curing the woman whom Art had given for desperate, Luk. 8. 43. in commanding the wave and storms into rest and silence with a word; and such like works which evidently appeared to lie extra vias naturae, such whereof no magician ever attempted the counterfeit: otherwise his miracles had left open a wide door for infidelity to break out at. 2. We understand not fully how far the power and dominion of the Prince of the powers of the Air extends, and how far he is able to ape a Miracle, by those wonderful impressions, he can make upon natural bodies. We read of his doing great wonders, causing fire to come down from heaven, Rev. 13. 13. The two ways whereby God hath advanced his kingdom, are Oracles and Miracles; and we shall find Lucifer his ambition of being Similis Altissimo, expressed in his (though) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, lying Oracles and miracles. For we read of the deliverers of false prophecies, and the doers of false miracles foretold as immediately subsequent to our B. Saviour's a scension, Mat. 24. 24. and some expound those two horns [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] like to the Lamb, which the Rev. 13. 11. Dragon is said to have, of those two powers of giving forth (though tinsel) Prophecies and Miracles, whereby the Devil in his emissaries did heretofore ape and resemble the Lamb and his followers. And so fair a stamp and appearance had he set upon them, that the World was deceived with them. Nay Hierocles (which yet had the Vers. 14. touchstone of Philosophy to discover them by) was so far abused and cheated by those lying wonders wrought by that Arch Magician Apollonius, that (as appears from what Eusebius wrote against him) he durst vie them with those mighty miracles, wrought by our B. Saviour himself. To assert therefore the forementioned, or the like extraordinary works, to be transcendent to the powers and abilities of the infernal kingdom, or that evil spirits can serve no ends of imposture in any of them, is an assertion which seems to me to have more of heat then light therein. 3. We find all along that God reserved his miracles only to attend some great and excellent ends and occasions: so great that the person and service of john the Baptist, seemed not great enough to receive the honour of a Miracle. We read of but three Ages of Miracles▪ ●. When the law was to be given and the ●ewish Oeconomy to be settled, and that amongst a people too dull and heavy to be wrought upon by arguments and discourses; 2. When the law was to be restored to its just reverence and regard, amongst that Apostate people (the ten Tribes) who were fallen into so lethargic a sleep, that there was no awakening of them into a sense of God and duty, but by the loud voice of some mighty signs and wonders; 3. When that Oeconomy which was founded in signs and wonders was now to expire, and to give place to the kingdom of the Messiah. It would speak us therefore greatly ignorant of the sacredness of a miracle, to give the honour thereof to every strange relation, of which our philosophy can give no very smooth and consistent an account. The laws of Nature proceed upon a more excellent counsel and wisdom, then that we may presume them rescinded upon any little or unknown occasions. 4. God's miracles came forth heretofore attended generally with instruction; being wrought by those men of God, who were able to point to their intended ends, and declare the meaning of God in them. Miracles are Gods seal, and therefore some writing and evidence they must be affixed unto, for as the writing without the seal wants authority, so the seal without the writing, certainty and significancy. God's miraculous works have been generally levelled to some humane benefit (either the confirmation of men in some important truth, or the curing of some desperate disease, or the supplying of them in some urgent strait, or the affrighting of them from some destructive practice) never solely to the advancement of his own power and greatness (sufficiently reported, as the Apostle tells us, by the things which are made) and therefore 'tis but necessary that we understand what errand this or that supposed miracle comes forth upon, and upon what account we are concerned therein. Where men understand 1 Cor. 14. 9 not the meaning of God's voice, he speaks but into the air. Now what prophet have we able to lead us to the true meaning of any such great wonder? if it be God's Ambassador, where is the Interpreter that can expound its language? Upon a consideration of the premises, I understand not how any hasty conclusions now, concerning the miraculousness of any strange event, can reconcile themselves to counsel and sobriety. Secondly, Two of the foremention'd occurrences may probably be admitted Propos. 2. the intended signs of an approaching judgement, viz. First, That dreadful eruption of fire from mount Vesuvius in Campania (first happening in the second year of Titus, after the destruction of Jerusalem by the Roman soldiers under his command) which was attended with such tragedies, that the reverend D. jackson doth more than incline Comment. on the Creed. l. 1. c. 24. & Append. to believe that the forementioned places in joel and S. Luke, had (at least) their first accomplishment in that prodigious event. A conjecture which will bid fair for a probability, if we take but a little pains to compare God's Text, and the Historians comment both together; joel 2. 30. I will show wonders in the heavens, and in the earth. Ita veròres acta; Viri multi & magni omnem naturam humanam excedentes, quales exprimuntur Gygantes, partim in ipso monte, partim in agro circumjacente, ac in Oppidis interdiu noctuque terram obire, ac aera permeare visebantur. Posthac consecuta est maxima siccitas, ac repente ita graves terraemotus facti, etc. Dio. Hist. l. 66. Blood and fire Audires ubulatus foeminarum, infantûm quiritatus, clamores virorum, alii parents, alii liberos, alii conjuges requirebant. Plin. de eodem Vesuv. Epist. l. 6. ep. 20. And pillars of smoke. Nubes ex ardente Vesuvio oriebatur, cujus similitudinem & formam non alia magis arbor quam pinus expresserat [A tree much imitating a pillar in its shape and figure.] Idem l. 6. Ep. 16. The Sun shall be turned into darkness, and the Moon into blood. jam dies alibi, illîc nox omnibus no●tibus nigrior densiórque, quam tamen faces multae, variáque lumina solvebant. ep. 16. Mox dies verus, Sol etiam effulsit, luridus tamen, qualis esse cum deficit, s●let. Nox, non qualis illunis & nebula, sed qualis in locis clausis, lumine extincto, etc. ep. 20. And there shall be signs in the Sun and in the Moon, upon earth distress of nations, Luk. 21. 25. Tantus fuit cinis ut indè pervenerit in Africam, Syriam & AEgyptum, introieritque Romam, ejúsque aerem compleverit, & solemn obscuraverit: nec mediocris etiam Romae trepidatio complures ad dies accidit, etc. putare coeperunt omnia sursum deorsum ferri, Solémque in terram cadere, ac terram in coelum ascendere. Dion. lib. 66. The sea and the waves roaring. Mare in se resorberi & tremore terrae, quasi repelli videbatur. Plin. ep. 20. men's hearts failing them for fear, and for looking after the things which are coming on the earth. Erant qui metu mortis, mortem precarentur; multi ad Deos manus tollere, plures nusquam Deos ullos, aeternámque illam & novissimam noctem mundo interpretabantur: nec defuêre qui fictis mentitisque terroribus vera pericula augerent. Idem ep. 20. The sitting of the comment of these Historians so closely and handsomely about the Text, offers an easy Apology, for our embracing this literal sense thereof, at least, till another shall be tendered with fairer probabilities. Especially considering the season to which our B. Saviour affixeth the fulfilling of this prediction seems to add some strength and confidence thereunto; now that was the time immediately succeeding to that wherein the black cloud of vengeance (charactered by the peculiar conditions and signs thereof, in the verses precedent) was to fall upon the Jewish Church and polity; as may appear from those words of his recorded by S. Matthew, Chap. 24. 29. Immediately after the tribulation of those days, shall the sun be darkened, etc. i. e. those days (spoken of before) wherein God had taken away the hedge about his formerly pleasant garden, the Jewish Church, and delivered it to the rage and malice of brutsh men. So that as the many false Christ's arising, the earthquakes in divers places, the general hatred of men, the fearful signs from heaven forementioned, seem given as the black tokens foreshe wing fata Ecclesiae judaicae, so this dreadful occurrent (Miraculum, as Pliny calls it) seems given as a sign that was to forerun fata Imperii Romani (the other deadly enemy of Christianity) which from that time began to sink under its own weight, and to labour under great and grievous evils; and not to be accounted among the signs of the miseries approaching upon the Jewish State, (as some learned expositors contend) our Saviour having brought his discourse concerning that to an issue just before. And indeed, no sign seemed more proper than a burning mountain to give the Gentile world to understand that God would show himself as severe a Judge upon the despisers of his Gospel, as he had before upon the despisers of his law, against whom at the promulgation thereof he proclaimed the terrors of the Lord in blackness and darkness, and that mountain which Deut. 4. 11. burned with fire unto the midst of heaven. Notwithstanding what hath been said, I shall not receive this sign, and sense of these Texts, with more than the favour of a probability, both because I find Expositors hover but in the loose air of some general expressions upon them, and fearful to settle down upon an assignation of the particular time and manner of their accomplishment; (amongst whom, commendable especially the modesty of Calvin, who upon that Text in S. Luke, thus delivers his sense, Quomodo Sol obscurandus est, hodie conjicere non possumis, sed Harm. in Luc. 21. 25. Vid. Tract. cui tit. Vesuvius arden's. eventus ipse ostendet) And besides the fiery forces in that mountain, have in all likelihood sallied forth since upon men in as dreadful and destructive a manner, as upon their first eruption. But lest I be thought to make too curious and unnecessary approaches to this mount of terror, I shall set bounds to any further discourse about it, when I have added; that if upon the Readers further thoughts concerning it, it shall appear more then probably a sign of the time, it will also appear so appointed by God in those Scriptures forementioned; if less, nothing is lost but the courtesy conferred upon the conjecture; and so the credit of our present cause appears not at all prejudiced, which way soever the beam of his understanding (upon a due weighing of particulars) shall incline. A second instance (in this order of Prodigies) which seems to enter a very probable plea for its reception, as an intended sign of an ensuing vengeance, is that flaming sword (as it seemed) hanging over the ●ity of jerusalem for the space of a year together, before the Roman Eagles preyed upon it. Our Saviour prophesied of Luk. 21. 11. some fearful sights, and great signs from heaven, as the forerunners of the desolation of that City; and perhaps upon a due judgement of the several circumstances of this heavenly phaenomenon, it will appear great enough to fill out (in a good measure) that expression of our Saviour's; For as that Star which was coeli index to the place of our Saviour's birth, so this wonderful appearance, declared by its peculiar and unusual accidents, that it was of no common make, nor came forth upon any mean and vulgar errand. It appears by the story to have descended so low in the air that it was evidently vertical to the City, which had it been a true Comet it could not have done: and it lasted so long and maintained so fixed a position, that it cannot well be numbered among those Idola Gometarum in the Elementary region mentioned before, whose subtle and fluid matter serves them not to any such long continuance, at least not to so settled a posture of appearance. And most fit it was that a Nation, long deaf to the voice of the many great signs from heaven to proclaim an approaching salvation, should receive some from thence of an approaching destruction. Amongst which none seemed so proper as such a flaming sword, being a very expressive emblem of war and vengeance, and a kind of imitation and remembrance of that flaming sword, which drove the first parents of that disobedient people (which rejected the Tree of life, a type of the Lord of life and glory) from the Paradise of God. Rev. 22. 2. They which endeavour to sink the price and value of this prodigious appearance in the air, beneath the esteem I receive it with, by laying beside it some other parallel examples thereof occurring in the Writers concerning Meteors, shall find me no difficult Auditor of them, if they first fix the accomplishment of our Saviour's Prophecy in some instance which may be more plausibly pretended a fearful sight and great sign from heaven. Thirdly, None of the forementioned Prodigies, when ever occurring, Propos. 3. are [now] to be received as the signs of any Future events. An assertion which I thus build up. 1 We have no sufficient grounds and reasons to persuade our reception of them as such. There are I know some men which can hang their most weighty principles (like the earth) upon nothing. Reasons and demonstrations Job 26. 7. are looked upon by them (where Religion appears concerned) as a kind of cold and dull things, proper only for Atheists or heretics to measure their conceptions by: Objects hot and vehement, and that do not much task and employ their faculties, [as Pretended Oracles, Revelations, strong and inexplicable impressions upon their spirits, mighty Prodigies, some turgent imaginations, and traditional persuasions] they use, (as silly birds in the night, to that which glares most) to fly about and admire. The discourses and practices of many men, speak them proselytes to that maxim of the old Heathens, viz. In doctrines concerning the Gods, or any matters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Jambl. Protrept. in Symb. 25. Divine, we must never expect science and demonstration; but receive them how strange soever, with the religion of a very passive soul, and submissive faith. But if we once put Right Reason (which is janitor Animae) thus by its office and place, our inward house will soon lie open and free for any vile and vagrant Opinion to take up and dwell therein. It is indeed the great maxim of those Sons of mystery, the Cabalists and some Chemists, that Intellectus perficitur patiendo, the mind of man (like matter) is rendered most capable of being well informed by becoming pura potentia, a passive power; and that truth offers herself solely to such passionate and humble suitors, which can be content even to forgo themselves to gain her. But sure I am God hath no where required us to a faith which cannot satisfy the reason of a man which searcheth into the grounds and evidence thereof; He hath commanded us to prove, before we hold fast, to chew before we swallow, to sound as well as sail. And therefore till we see some better reason offered to acquit our owning of them as the signs of God's counsels, besides the imaginations and dictates of dogmatical men (which will venture to break open God's Cabinet, while they want any sure key to unlock it) it is but a just respect to ourselves, to maintain our freedom of dissent, and to believe such strange works leveled to some other white, than what they imagine. As for the seeming Reasons which this Opinion leans unto, they will appear (like the staff of Egypt) either to break under, or by an easy retortion, to pierce and wound it. For whereas it is urged that except we admit this end of these semi-miracles, the most quick-sented will be at a fault, wholly at a loss what end of them to assign and pitch upon. I answer, Is it so great an inconvenience to admit of some passages in the book of the creature, of which we are not scholars good enough to make a right and proper construction? Are there not some works of Providence which God hath made deep and mystical, on set purpose, that man might be humbled by them into a sense of his own ignorance and shortness? see Isai. 48. 7. Eccles 7. Eccles 8. 17. 14. and is it a strange thing to hear of some works in the compass of Nature, out of our reach, such as we must behold (as children do the Moon) only with an ignorant wonderment? Yea, but the world will be always surprised by judgements, if we admit not such Prodigies the signs of them. And hath not God told, even those whose profession it is to look after and expound the pretended signs of times [the monthly Prognosticatours] that desolation shall come upon them suddenly and they Isai. 47. 11, 12, 13. shall not know? And is not man expressly said not to know his time, but to be snared in an evil time falling suddenly upon him? Eccles 9 1●. In sum, the great confidence of the Opinion we contend with, seems to lie (for aught I can perceive) but in a series of many Assertors, which (like persons in the dark) shut their eyes, and take care only to hold fast by those which went before them. 2. These Heteroclita Naturae, things which fall off from the rule and law of common and usual Nature, minister to bigger ends than presages. For 1. They teach us to pay the tribute of admiration to him; who (though by the ministry of second causes) doth these great wonders. Deliberate wondering (when the soul is not suddenly surprised) being raised up to an height, is, as one saith, part of adoration, and cannot be given to any creature without some sacrilege. Such wondering consists of Reverence and ignorance, which best becometh even the wisest of men in their searches after God his ways. God hath his wonders of justice, such wherein he causeth a strange coincidence of blind and contingent Agents, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to work together for the detection and punishment of some great Criminals, that men may easily see that the wheel brought over them was full of eyes, conducted by some great Intelligence. He hath also his wonders of mercy, such wherein he walks, in ways not cast up, to accomplish the well-being and preservation of those which honour him by a great faith (such whereof every pious breast is the Office wherein they are registered and recorded.) To these, He hath been pleased to add his wonders in Nature; the commonness of his other works being apt to Soil them, and to keep men from attending to all that Wisdom and unsearchable Greatness displayed in them. 2. These things show us all the creatures to be in God's hand, and easily commanded (like the clay in the hand of the Potter) to what figures and uses, he shall think fit at any time to appoint them unto. According to that of job. c. 9 5, 6, 7. Who removeth the mountains and they know not, which overturneth them in his anger. Which shaketh the earth out of her place, and the pillars thereof tremble. Which commandeth the sun and it riseth not, and sealeth up the stars. The other great Arguments against or for the observation, of any such occasions of wonder, as were last mentioned, as Ominous, being the same which fill out the foregoing papers, I shall not hear offer the Reader the taedium of any repetition. CHAP. V. Remedies advised against the Superstition of Prodigies Signal. Some men greatly propense to judge by measures vehement and extraordinary, and why. The evil of the common superstition of Prodigies further noted. 5 remedies advised against it. 1. The discarding of all jealousies of God. These an especial occasion of this superstition in the minds of the Gentiles. 2. The avoiding of any great fears or hopes in reference to the future. These apt to make men regardful of Prodigies and Prophecies, with the reason thereof. 3. The study of natural philosophy. The nature of knowledge (in general) to fortify against the fears of evil, the particular usefulness of natural Philosophy hereunto. 4. A great indifferency of mind as to the issues of things in this world. Persons most in love with the world most solicitous to know its fortune; evidenced in the jews and Gentiles. 5. The discarding of that vulgar principle, That God gives us [now] signs of times. That question [whether there be any or no] answered in three conclusions. The vanity of attending to vulgar prophecies reprehended. An answer to Luke 21. 11. brought for proof of them. Why some signs of destruction given to the jewish nation. Great changes in the world not easily foreseen, and why. Times hidden from men, with the reason thereof, men greatly addicted to regard any pretenders to divination, the evil of proposing of or attending to any signs of times. THere are a company of men in the world, whose melancholy fancies (like the Cyclops in the Poet) are perpetually employed as it were in framing thunderbolts for heaven to throw down upon that world, themselves are fallen out withal. Never doth the face of heaven appear mantled up in clouds, but their timorous imagination moulds them into such antic figures that they seem a kind of visible parables and dreadful images of some approaching vengeance. There is scarce a night passeth them wherein they have not some terrible dreams, which tell them the fortune of no less than a kingdom: the souls of some persons scarce seem to come out of the same limbus with those of other men, so different the rules and measures by which their opinions and practices are laid out. In matters of a more sacred and religious reference, Revelation, strong impressions of spirit, ecstacies, pretty allegories, parallels, Cabalisms; in matters civil, some old prophecy, mystic passages in Daniel, and the Apocalypses, new and impracticable Ideas of government, strange omens and prodigies, (which, like bladders, show bigger or less, according as an airy fancy swells and blows them up) are the great compass by which they steer their judgements. But with what mean regards, shall scriptures, laws, sober counsels, and a prudential Understanding of the times and what is sit to be 1 Chron. 11. 32. done, be entertained, if the light of knowledge, in matters sacred or civil, be once thought to shine most clearly into such cracked and crazy brains, as are, not seldom, the most curious attenders to such things as these? the true fears of religion, would be ready to fly away (like the spirits of overheated liquours) if overacted by such strong and continued jealousies of heaven, as the observation of Prodigies (in the latitude contended for) would certainly subdue the minds of men unto. Besides, no man (that believes himself) shall ever be able to possess himself in peace while his inward house is haunted by such spirits of fear as a superstitious persuasion of prodigies will be always raising up within him. I shall therefore, in order to a more perfect cure of so common and dangerous a distemper of mind, advise these ensuing remedies. First, The discarding of all sour jealousies concerning God▪ Synesius In his disc. de Regno. hath observed that howsoever the nations were distanced from each other (like the lines in the circumference) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by very different Opinions and Sentiments in reference to God and religion, in other matters; yet still 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, yet all centred and met in this great doctrine (both wise and unwise) that God was a good, bountiful and benign Being: the greater wonder to me it is that so many Doctrines among the Heathens, and Christians too (which I am not hear to take notice of) should be received with a non obstante to this native and easy sense of the Divine Goodness and Philanthropy, lodged in their minds: That which my present argument leads me to observe is, how apt the minds of men are to be leavened w●th that sour conceit (which cannot dwell with a belief of God's goodness) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. which Plutarch justly challengeth in Herodotus, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Deity is of an envious and troublesome disposition, that God is only ingeniosus in malis, that his counsels are especially taken up with the contrivances of new plagues and miseries for the hated world (than which did never a more pestilential air breath from the bottomless pit, ceazeing the very vitals of religion, and corrupting the first and earliest notions rising up in the Soul when conceiving of a God) Hence grows this easy conclusion, that all Prodigies are a kind of Vanguard to give notice of the many troops of furies and miseries marching after; so that hated man may not have so much as the airy hopes of good times to refresh his weary spirits with, nor be able to deceive his present pains so much as with a dream. Sure I am that the observation and expiation of all manner of O●ens and prodigies among the Heathens, was a sour fruit growing from this evil root especially, perpetual fears, and unworthy jealousies of God. Whereas, if men did not measure the Nature of God by that froward and envious spirit which commands themselves they might easily understand all the evils sometimes sent down upon the world, to be (in the language of the Moralist) only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a divine testimony given in against sin; and intended but to discipline the mad world into some sober and wise thoughts: and they would believe the fairer reports which scripture makes of God, which tells us, He doth not willingly grieve the children of men, that fury dwells not with him, that judgement is his strange work, etc. And then would be easily persuaded that prodigies come forth upon some other errand, then to let them understand they must look to be speedily miserable. Did they once believe the Patience and long-suffering of God, they could not think he lets his creatures (as Moses did the tables) fall out of his hand, and break into disorder, as a discovery of his frequent anger and displeasure. Secondly, The avoiding of any great fears or hopes in reference to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. things future. Lucian well notes that to a man big with any huge fears or hopes, a foreknowledge of events appears greatly necessary and desirable, (because this brings his distracted thoughts to a point) and therefore he is easily persuaded to attend to any prophecy or prodigy that offers him a promise of satisfaction and resolution. Besides where the soul is under the power of some great affection (as it always is when solicitous about the issue of things) any odd accident is apt to make a great impression upon it. Fear (like a cracked gl●ss) represents every strange event in monstrous and frightful figures to the mind, and will create its object where it cannot really find it. Moreover, when men will usurp upon God's province, and curare futura, he justly makes their sin their punishment, by delivering them to that anxiety which the observation of omens and prodigies tends to bring them in. 'Tis a great wisdom to attend the business of the day, and to leave the issue of affairs with infinite wisdom a●d goodness; and the rather, because if the event shall be prosperous, there will be time enough to enjoy our happiness when it shall be present we need not deflower it, by a precocious joy, before we are espoused unto it) If adverse, what need we chew pills, and feel our evils twice over, once in fear, and again in presence? sufficient to each day is the present evil thereof, it need not borrow from tomorrow. Thir●ly, The study of natural philosophy. It's the nature of all knowledge to give a kind of strength and presence of mind to a man, but especially of Philosophy: this will secure us, as from the rocks of Atheism Ea religio propaganda est, quae conjuncta est cum cognitione Naturae. Sic superstitionis stirpes omnes elidendae sunt Tul. De Divin. l. 2. because leading us into a notice of some First cause, into which all the second do gradually ascend and finally resolve; so also from the shelves of superstition, because acquainting us with the second causes: for fancy is apt to suggest very monstrous and superstitious notions of those things of whose causes and natures we are unresolved; all which fly (like the shadows of the twilight) before the approaching beams of knowledge. Philosophy leads us (as men do horses) close up to the things we start at, and gives us a distinct and through view of what frighted us before, and so shames the follies and weakness of our former fears. He that knows what slow conquests a flame makes upon any humid viscous matter, will not easily account every gentle fire continuing for some time in the air, a kind of flaming sword, miraculously appointed by God to drive the secure world out of its fools paradise. He that knows and considers how possible it is for springs sometimes to fail, (nay how wonderful it is that they fail no oftener) cannot readily receive any casual breaches in the streams which hold of them, as presages of some civil breaches in a State, consequent thereunto. Besides, Philosophy informs us of the methods of nature▪ in reserving constancy and Vid. Verulam. Cogit. de Nat. rer. 10. immutability to the interiora coeli & terrae, but banishing the great instances of variation to the superior parts of Earth, and inferior of Heaven: and accordingly to the earthquakes, eruptions of strange fires, new fountains, preternatural generations (in all which, the more central and retired parts of this vast globe are not at all ●oucht and concerned) there correspond in the exteriora coeli, mighty thunders, Comets, new stars appearing now and then, alterations in the figures of the Planets, variety of new spots observed to rise and set in the body of the sun, some (though rarer) failings of its usual splendour, etc. The orders and causes of Nature thus understood, would quickly chase away all those Mormos which fright men in the night of their ignorance. Fourthly, A generous indifferency and deadness of mind as to t●e good Tu in tantis erroribus es, ut existimes Deos mortium signa praemittere, & quidquam tam magnum ut perire mundus sciat? Senec. Nat. Quaest l. 1. c. 1. or evil things of this world. The more the heart of a man outgrows the joys and fears of this world, the more will all things therein appear to him, much too little for the solemnity of a prodigy, the more will he think nothing here of value enough to have its fall come with pomp and observation, and the less will he concern himself to know the future condition of such a vanity as this world is. 'Tis only when men's hopes and fortunes are much embarked in this world▪ that they are impressive to any great fears in reference to its future state. The Gentiles of old that could never lift up their heavy and drossy minds above the dull flats of things sensible and worldly, were the greatest Professors of all the arts of Divination by all manner of strange and unusual accidents. And the jews (to whom God had promised a heaven on this side thereof in the liberal enjoyment of this world's blessings) were very solicitous about the meaning of strange Providences, the signs of the times, the issue of things; and God was pleased by many Oracles, signs and prophecies to accommodate himself to this low and worldly temper of theirs. But since the introduction of a better hope, the tenders of such spiritual promises, we have scarce any intimations and notices given us of things future, unless some very dark prophecies in the Revelation, (which some learned men conceive already accomplished) God hereby supposing, our eyes now to be fixed so upon the more clearly revealed felicities of another world, as not much to look down to the futurities of this. Fifthly, The discarding of that rash principle, that God hath appointed some extraordinary signs of succeeding times. There are variety of times and seasons, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Luk. 8. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Act. 3. 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Luk. 19 44. there is in Divine dispensations a kind of chequer-work of black and white Eccles 7. 14. 1 Cor. 7. 31. days taking place by turns: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the scene of this world is thus shifted and varied, that both the various attributes of God, and the graces of his Spirit in his servants, may appear and act their parts by turns. Now men are very impressive to this persuasion, that as God (in Nature) hath ordained signs of seasons ensuing [for when the trees put forth, we conclude that summer is nigh, and it will be foul weather, Mark 13. 28. when we see redness and lowering to sit upon the eyelids of the morning] so that he hath (in his Providence) given us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Luke 16. 3. signs of the times approaching, some tokens for good or evil, whereby we may know what clothes to put on, whether we must prepare the garments of praise to entertain the joys, or cloth ourselves with a great sorrow and humility to prevent or prepare for the evils which a few days may bring forth. Before they have rammed this ground, they hastily advance this conclusion, that Prodigies are a very great and proper sign of the times, because every eye may easily foresee an evil in such signs, though the sons of wisdom alone are able to foresee it in the probable causes thereof. But, that this is a very sinking and deceitful ground to stand upon will appear upon a brief resolution of this Question, [Whether or no, now, under the times of the Gospel, God vouchsafe particular Kingdoms any such extraordinary signs of the times as are contended for?] Particular Kingdoms, I say; for, as for those signs some speak so much of, of the fall of Anti-christ, of the last times▪ of the binding and losing of Satan, of the lost-judgement, etc. they are all, of a very catholic concern, and are so loose and general, that (like the heavenly bodies) it is hard to determine their aspects to any particular time and place, and if any such signs do hereafter appear, they will serve rather as Arguments of God's providence and prescience, then as monitors of that just distance of time they have left those Events behind them, of which they are (at large) the forerunners: and so are wholly foreign to our present enquiry. In order to a more distinct answer to the Question proposed, I must necessarily premise this distinction of the supposed signs of times. There are 1. Signa indicantia tantùm, such signs as have no real and effective influence at all upon the Event succeeding, but serve as a kind of Bath Col, only as some softer voice from heaven to declare it to persons of more purged and attentive ears. Such as are Prodigies of all sorts, the aspects of heaven, some old prophecies, plausible parallels, (in many instances) between the occurrences of former times and our own, some stated periods of time beyond which bodies politic have not been observed to continue without some grey hairs upon them, (as the Prophet. Host 7. 9 speaks) some great decays, changes and alterations: some mystical prophecies or general promises in Scripture, forced by a strong and active fancy to the narrow sense and interest of some private times and occasions. Many such kind of signs there are, which (because I intent not to feed curiosity, but to starve it) I purposely omit. 2. There are other signs spoken of (of better name and credit) which we may style signa operantia, such signs as seem to carry their effects in the womb of their own powers and sufficiencies; having an influence upon them either in a moral way [as the fullness of the iniquity of a Land, upon the punishment thereof.] or an active and physical, as the general bias and inclination of a people, the precipitate counsels of men in trust, and many such like which politic discourses, and the history of times may best lead us to the knowledge of. This premised, I shall return an answer to the question proposed in these three Conclusions; First, There are no such signa indicantia tantùm of any changes in States and times, as mention hath been made of. None I say, that God ever appointed, or man may safely trust to. A truth which I shall presume evinced, if I can degrade Prodigies, Prophecies, Heavenly aspect▪ from the honour of being God's signs. Of all which I doubt not to say, that men may call upon their own fancies to divine unto them, and please themselves in the visions of their own heads; but neither Scripture nor solid reason warrant us now to receive any of the instances mentioned, as God's tokens of some great plague, or mighty changes in a State, suddenly to ensue. First therefore, I assert Prodigies to be none of Gods designed tokens. The credit of this assertion I shall trust solely with the evidence of the precedent discourse: adding here only, (because they are pretended the warnings of heaven) that it is not at all likely, that those men which will not be warned by those great examples of divine Justice extant in Sacred Writ, (in which they may see themselves executed in effigy) would ever learn wisdom from Prodigies, 1 Cor. 10. 6. and those attested generally, but upon the faith of two or three ignorant spectators: nor can it reasonably be presumed that those strong holds in the hearts of men, usually impregnable to all the batteries of sermons and afflictions, should ever yield upon the summons of any such supposed warning pieces (whose bullets fly so much over them) whose threatened evils stay in loose generals, and point not to any particular persons, or time, or nature and condition of the judgement. So that as good men need no such warnings, so bad ones do not deserve them, so little use would they in all probability make of them, if they were afforded. More sober therefore, and advised the Doctrine couched in those Ethnic fables, in which the Poets feign Nemesis (Divine Vengeance) the Daughter of Ocean●s and Nox, the strange vicissitude and revolution of affairs in this work, and the dark and inscrutable counsels of heaven; and the Parcaes to have had their habitation in a deep cave, whence they oft issued forth suddenly upon the secure and unwary world. 2. Vulgar Prophecies are not to be received as any signs of future times. It was the Opinion of some of the jews, and most of the Gentile Philosophers of old, that the soul came down into the body, pregnant with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a prophetic and prognostic Vid. Plut. de defect. Orac. power, which it could here not exert and feel, being now blind and unable to see afar off, because of a veil of flesh and a thick mist of phantasms cast before its eye in this embodied state. A Doctrine, which the carriage and demeanour of the soul, while a prisoner to its own house, seems a little to encourage; for as the bush in the fable, having sustained a great loss of cloth, stands ever since by the highway and catcheth hold of every man's clothes, in hopes to repair its own losses; so the souls of men seem to express a tacit sense of a great loss in regard of the knowledge of things future, in that they stand (as were) in triviis, and hastily catch at any pretending Prophecy and shadow of Divination: and indeed I have nothing (in this matter) more to accuse my own Nation than others of, it being an argument of the blindness of most ages and Nations, that they readily swallow down such flies as these, when tendered to them. This branch of superstition not dropping much upon our grounds, it may suffice to strike at it but with this one consideration: Such Prophecies evidently appear no sign of the times, because not coming forth from God who alone is able to declare the end from the beginning: * For they are often found (like lines drawn by no rule) to cross and thwart one another; * they are generally observed to abuse men's minds with vain hopes and panic fears; * the style they are generally delivered in wears the Devil's livery, being full of darkness and perplexity. * They engage the mind to attend to hurtful curiosities, and difficult impertinencies; they are not all leveled (what was noted of old of all the Devils predictions) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Origen. l. 7. contr. Cels. p. 335. to the bettering and correction of men's lives and manners. * Good is never owned in them as the Author of the evils foretold, nor repentance as the remedy; * the persons which deliver them are generally very ignorant, vicious, or hypochondriacal; * they frequently betray men (by some doubtful expression) to the evils they seem to warn them of, * they come forth commonly and are most attended to, in times of action and expectation. The Devil then must be acknowledged the Author of most of these vulgar Prophecies; and will any man that owns Christ for his Prophet, receive the Devil for his Oracle? or when he is sick of the present times, go to the God of Ekron (by attending to any such Prophecies) for quiet and resolution? Shall we value our faith at so cheap a rate, as to trust it with the Oracles of the Father of lies? Can the Devil be presumed able to give us true resolutions to any questions de Futuro? (did God ever make him of his counsel, or deliver times and seasons into his power?) or willing (if able) to do it with any fair and single purposes and intentions? Have the beams of the Sun of Righteousness put out all the fires on his Altars▪ the glory and power of the Divine Oracles and miracles, spoiled his great trade of Oracles and lying wonders, and shall our easiness and vanity encourage him to drive this more secret and little trade of Prodigies and Prophecies? 3. We are next in the third place, to evince the various aspects of heaven, no intended signs of times; but because the contrary events of things, do so often make, or prove the Diviners by them, mad; and because the greatest and most wonderful change in State, that ever happened (by the restauration of His Majesty in peace and honour) was not so much as dreamt of by all the Privy-Counsellers to the Dr. H. More Myst. Godl. l. 7. c. 14, 15, 16. stars; and for that my work hath been lately so happily taken out of my hand, and the subject scarce comes within the suburbs of my present Argument; I shall pass this third particular: though conceiving the interposal thereof necessary, to serve the order and method of the Readers thoughts and meditations in this matter. As for the Arguments drawn from those fearful sights and great signs from heaven, mentioned Luke 21. 11. precedent to the destruction of jerusalem and the Jewish polity; to encourage the expectation of any such signs of times now, or the advancement of Prodigies into the repute of any divine Monitors, they will appear to be greatly inconsequent, if we consider, 1. All those accidents were foretold and particularly appointed by God as signs. Particularly, the opening of the gates of the temple (some time before its desolation) of their own accord, though of such massy brass, that they could not be shut or opened (if we credit josephus) without the twisted strength of twenty men, and though secured with great bars of iron, is thought by some learned Jewish and Christian Expositors, the accomplishment of the prophecy Ezek. 17. 3. Hab. 2. 17. where the Chald. Par. in stead of Lebanon reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the house of the sanctuary. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Matth. 24. 21. Dan. 12. 1. of Zechariah, chap. 11. vers. 1. Open●thy doors, O Lebanon, that the fire may devour thy cedars: Where by Lebanon, they understand the Temple, built especially of the cedars there growing, as it is elsewhere in the Prophets, used to signify. And Munster upon the place tells us that one of the Jewish Doctors upon occasion thereof, thus rebukes the Temple, Ego cognosco imminere tui desolationem, juxta vati●inium Zechariae, qui dixit, Aperi Libane portas tuas. But what patent can be showed from the Book of God, whereby any, much less all, the forementioned Prodigies, hold the place and honour of Divine signs? 2. The miseries foretold by those signs, were great without example. josephus calls them evil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, worthy of some signs. They came not forth as the Heralds of some petty war, or to precede the funerals of some great Personage, but (as it is called) a great tribulation, such as was not since the world began nor ever shall be; Exemplóque carens, & nulli cognitus aevo Luctus erat. 3. The destruction of jerusalem was a type and picture of the final destruction of the world. And therefore fit it was that the terrors of the latter, should be a little patterned and shadowed out in the fearful sights and Prodigies attending the former; besides, the consternations of soul, and failings of heart which these foregoing signs wrought in some men, before the decree broke forth, made the destruction of jerusalem (in all the circumstances thereof) the more lively type not only of the terrors of the last judgement, but of those horrors and sinkings of spirit in bad men which shall go before it. 4. Our Blessed Saviour's extraordinary prediction of those Prodigies as his signs to that generation, seems rather to assure them not intended the common forerunners of any great plagues and wars, and that no good crisis can be ordinarily made of the future condition of a state by a regard to any such in themselves doubtful and unfaithful indications. For what need of predictions, if these signs were to fall out by a kind of common rule and law of providence? and how unnecessary had it been to appoint such accidents for signs of evil, which draw after them a series of evils with so great a constancy, that they seem (without a Prophet) to appoint themselves the signs of the times? 5. The condition of those times seemed especially to require some such signs. For, 1. They served then as merciful warnings to Christ's followers, Mat. 24. 16. to hasten their escape from that house (that City) which was ready to fall upon them and involve them in its ruins. 2. The Jews required signs from heaven, and God would not be wanting to any probable means and motives of their repentance. 3. The Jewish oeconomy commenced in fearful sights at mount Sinai, and great signs from heaven; and fit it was its conclusion should somewhat resemble the solemnity of its beginning. 4. The many signs given by our Saviour served gradually to wean the hearts of his followers from Jerusalem (once the light of their eyes) of whose determined desolation, these gave them such full and repeated assurances. Secondly, We cannot receive any Signa Operantia, as the faithful and Conclus. 2. unquestionable intelligencers of the condition of succeeding times; as the unquestionable intelligencers, I say, and that, 1. Because God often acts secondary Agents to secret and unknown ends. Mic. 4. 11. Is. 10. 7. He acts sometimes without, but usually beyond them, and hath oftentimes ends to serve upon their motions and counsels, which they reach no more than a beast doth the intention of its Rider. 2. Because God often accomplisheth his biggest ends by means unpromiseing and almost invisible. He frequently rows his purposes to harbour, Is. 60. 22. 1 Cor. 1. 28. while the means seem to look quite another way: what is observed of the methods of God in Nature, holds true generally in the methods of his Providence, The greatest works are performed by the least and most insensible Agents. We shall find great kingdoms Omnis act to naturalis per minima transigitur, aut saltem per illa, quae sunt minora quam ut sensum feriant. Bac. Org. l. 2. Sec. 7. Zech. 4. 6. Mat. 13. 36. in History, commencing (like a great snowball) from a handful, increasing to a greatness (in the eye of fence) immovable, and at last concluding in soil and dirt. But especially observable is this usage of Providence in the management of the affairs of the Church, which (like Christ the head thereof) springs as a root out of a dry ground, and was never any great gainer by the wars and arms of Princes. 3. God sometimes makes use of means great and pompous to some ends weak and little in the eye of sense. To what great actions all on the sudden, did he strengthen the hands of the King of Sweden? his victories drew the eyes of the world upon him, and 'twas concluded by some, that Providence designed him the Apocalyptick Angel which should pour out one of the Vials upon the Beast, when behold, unexpectedly the current of his successes runs under ground, and men engaged to conclude God had ends more secret and spiritual to accomplish by him, than they imagined. 4. God usually advanceth his great works and ends, by pauses and periods. Providence (in the advancement of the church) hath usually its fines abruptos. God in the works of Nature doth compendium facere, Ezra. 4. 24. Rev. 12. 1. v. 2. go the nearest way to his ends; but in the works of providence he doth circulum describere, go about, and his work advanceth by such slow and silent progresses; that in the issue, it seems to any but a prudent and severe observer, the issue of time and chance, rather than any steady and well advised understanding. 5. God hath an unknown variety of means and methods to accomplish his purposes by. He works by any means, by weak, by contrary, by none. He sometimes brings his greatest ends to birth by the midwifery of seeming casualties, and little emergencies, which taken asunder are weak and common, but viewed in consort speak excellent art and counsel: the observation whereof drew forth that Christian speech of Machiavelli in an Ethnic dress, Fatorum viae & rationes producendorum effectuum, obscuriores sunt quam ut à nobis intelligi queant. Upon these and many more accounts (out of the lines of our present Argument) the fairest promises of these active signs, may quickly prove lies to us and abuse our trust. As for that Moral sign, so much talked of [The fullness of the iniquity of a land] 'tis to intrude into God's counsels to determine when it is, the Ephah stands by him alone, and he only knows how near it is to filling. But possibly, it will here be objected in the words of job. W●y Object. Chap. 24. seeing times are not hidden from the Almighty, do they that know him, not see his days? i. e. why at least do not wise and good men (styled the persons which know God, in scripture) see the times of great mercies or judgements (usually called Gods days, as was noted before) when as yet at distance, and approaching? I answer, Even good men (like men in a mist) though they can So●. see their way, yet cannot see far before them for very good reasons. 1 That so the knowledge of the good or evil of the time to come, might not disturb the duty of the time present. 2. The knowledge of God's counsels is the prerogative only of our Saviour, He is Palmoni, the great numberer of secrets. Dan. 8. 13. It is honour great enough for us to be filii thalami to the King of heaven, he only must be socius confilii. 3. God will hereby teach us to walk by the rule of his word, not the issue of things. 4. That so we might honour him with a great faith, following of him, as it were, like Abraham, not knowing Heb. 11. 8. whither we go. 'Tis a sign we dare venture ourselves with our Pilots skill and integrity, when we sleep securely, not knowing particularly what course he steers. 5. That so, not knowing in what time or manner, our Master will come unto us, we might be always watching. Mar. 13. 35. 6. It is a curious and unnecessary knowledge. God hath so appointed it, that ad minimè necessaria minimum lucis acciperemus. Scripture acquaints us not with the figures of our Saviour's person, nor the usages of his life before his public ministry, nor the methods of the Divine Decrees, nor the orders of the Angelical hierarchy, and multitudes of questions referring to the future state, and the accomplishment of Prophecies, it remits to the solution of our great Elias at his second coming. God is pleased to recommend to us the plainness of his precepts which we must know, by the obscurity of his Providences which we need not; so unnecessary the knowledge of things future, that some of the Ancients conceive, that therefore God gave the People of the Jews their Oracles and Prophets which were to inform them even in matters of a worldly concern [as the success of a battle, recovery from a fit of sickness, the condition of other kingdoms in after times, etc.] because else in all likelihood they would have apostatised from the true God to the Orig. Cont. Cels. l. 1. p. 28. & l. 3. p. 113. Deut. 18. 14, 15. rites of the Gentiles [who had their Oracles, Auguries, Diviners, Soothsayers] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being prompted thereunto by that natural liquorousness in the minds of men after the knowledge of things wrapped up in futurity. So unnecessary did our Saviour seem to judge this knowledge, that his prophecies (if all put together) would not much exceed the writings of the least of the minor Prophets, though himself the Great Prophet of his Church. Thirdly, There are some effective signs of Events, upon a view whereof Conclus. 3. a very probable judgement may be sometimes made by a wise person of the issue of affairs. Sometimes indeed second causes, which seem most pregnant with such effects, shall have miscarrying wombs, and all the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (in the phrase of the Philosopher) the most probable counsels of the great Oracles of state, which own no providence nor power Superior to their own, shall be turned into foolishness, to give the world arguments of a Divine providence concerned in the affairs of ●●●. But yet oft times God permits things (as trees do) to fall that way to which (in the judgement of prudence) they seem to incline; that so, humane foresight and prudence (the image of Providence) may appear valuable to men, and the wise man and the fool may not be thought to stand upon a level, and all things to run upon a die. It is a pregnant argument that wisdom was never very friendly to the world, that it hath been so prone in all times to receive pretended divination and prescience, with more sacred regards than laws and wise men; and yet at the same time have given the glory of the gift thereof to the weakest understandings. Madmen, Persons transported by the heats of a fever, their prophets when in a fury, Stargazers, Fortune-tellers, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Plut. de. def. Orac. Women, (for such were the Sibylline Oracles delivered by) critical observers of omens and prodigies, persons that declaim hotly against (what they understand not) humane learning, and such as (like old men) see and know least of things near and present, have been often thought to see things at some distance and in futurity, most exactly and distinctly. But we shall find God in Scripture so far securing the honour of true Divination, as to confer the gift thereof (generally) upon men, and those of a pious and learned education, and all the shadows there of which may be yet found in the world Solomon tells us dwell in a wise and understanding Soul [Prov. 22. 3. A prudent man forseeth the evil, and hideth himself; and that not by consulting of Prodigies, but observing the seeds and causes in which it lies hid.] As all other gifts and abilities, once miraculous and extra ordinary, those of healing, of speaking with tongues, of interpreting the Scriptures, of discerning of Spirits, so this also of foreseeing events future (so far as they remain yet in the world) are reserved solely as the reward and honour of the diligent, observant, and understanding person. To dismiss this particular: Times and Seasons are especially reserved in God's power, and 'tis our wisdom to study rather how we may redeem the present time, then understand the future. As for that threadbare Argument therefore (Signs of future times) I could wish it might be worn no longer in writings and discourses, not only because things show of colour, but according to the light men stand in, but because the men whom they are designed to deter from any course of sin, start at them possibly at first, (as birds do at the images of a man in the fields) but afterward sit down upon them and neglect them, perceiving (in the issue of things) that they are devoid of [life and motion] truth and certainty: and so these false fears in religion may chance to discredit the true, as the adventitious heat in bodies ofttimes supplants and betrays the natural: besides, all such signs of times do but tender the short and narrow thoughts of man, as the standard of Gods: and tend to detain people always in a gazing and expecting posture, so that they compose not to the work and duty of the day. And to encourage rash and unwarrantable purposes, and therefore perhaps the wisdom of the State may in time see reason to interdict the publication of prodigies and Astrological predictions, under as severe a penalty as it hath old prophecies; all being but the ignes fatui leading to the bogs of sedition, by amuzing men with a false light, (the pretended knowledge of the signs and state of future times.) CHAP. VI Concerning Prodigies Penal. HAving thus (in a method as much required to the rules of Logic, as the uncertain and doubtful colour and condition of the Subject would allow) discoursed the first part of my Argument, [Prodigies barely signal] that which the order proposed lays next before us, is the consideration of Prodigies penal. By which I understand [poenarum monstra] judgements of an unusual make and more dreadful aspect. Now these are either Personal, befalling some particular members of the common body, who (to use the significant language of Scripture) have not died the common death of all men, Numb. 16. 24. nor been visited after the visitation of all men; or National, when the whole body of a Nation, or the greater part thereof, is smitten with a rod of an unusual size. These also may easily be conceived by men as a kind of hand out of the clouds to write Tekel upon persons or causes distasteful to themselves, and therefore I shall (as I can) direct to a sober notion concerning them both in these five Conclusions. SECT. I. Prodigies Penal how to be interpreted. Two conclusions here laid down to direct to a right notion in reference to judgements extraordinary. These without other proof, no safe signs of the extraordinary sinfulness of Persons. Men apt to think them so and why. Nor yet of causes: proved by several considerations. Eminent judgements upon eminent sinners to be greatly heeded. A judgement signal and remarkable in three cases especially. Two miscarriages to be avoided in the observation of the punishments upon our Neighbour. OUr first Conclusion is this. judgements Extraordinary, are not Conclus. 1. (without further evidence) concluding Arguments of the extraordinary sinfulness of Persons or causes. First, Not of the extraordinary sinfulness of Persons. Men are generally prone to find their own virtues in Fortunae blanditiis (to weigh their own merits at the false beam of outward blessings and successes) and their brother's faults in Parcarum tabulis, the sad destinies and evils which lie upon his lot. jobs friends judged the dimensions of his iniquity by the shadow of the sufferings which were laid upon him, and concluded the former great because the latter were so. Job 2. 13. Shimei concluded David to be a man of blood, because evil was raised up to him out of his own house, 1 Sam. 16. 8. The Disciples that the man or his parents had greatly sinned because he was born blind, Joh. 9 2, 3. The Barbarians, that the Apostle was deeply indebted to divine Justice, when his hand was arrested by the viper, Acts 28. 4. The Disciples that those were the greatest sinners in jerusalem upon whom the tower of Siloam fell, and became both their monument and executioner, Luke 13. 4. Thus among the Heathens of old, if a Vid. Casaub. in Pers. Sat. 2. person were struck dead by lightning, they presently conceived his crimes as black as his smitten body, and looked upon him as judged by heaven itself, good for nothing but to make an example of to the rest of men. And the Orator vainly inferred God had no great quam chara Diis immortalibus esset [Gens judaeorum] docuit quod est victa, quod elocata, quod servata toties. Or. Pro Fl●c. love for his children of old (the Jewish Nation) because he severely corrected them so often. And many amongst ourselves, if the fire of God fall and consume their neighbours dwelling, if he fill not up the number of his days, nor be gathered to his grave in peace, are apt to hasten to a rash sentence, and to write in his ashes, [Forsaken of God.] Now such hasty conceits as these, rise up in our minds, partly from a peasantly notion of good and evil in us, we are apt to over-rate our bodies and estates, and then to estimate the favour of God by the references and aspects his Providences bear towards them. Besides we conclude (the great rule of justice being this, that all punishments be adjusted to the merits of the person) that all punishments extra ordinary, are the most proper indications of a correspondent guilt. Whereas God's distributions of rewards and punishments in this life, are not directed by any of our short and scanty maxims and notions. He often puts that metal into the hottest fire, which he intends shall bear his own image in most lively figures. He hath privileged his servants from some sin, but from no punishment. josiah may fall in a battle, Uzzah be suddenly smitten for an error of Eccles 8. 14. chap. 9 1, 2. love and zeal, a daughter of Abraham be bound by Satan, a job delivered to the power of Satan both in body and estate. A person may (like the leper under the law) be smitten with a very black and Levit. 13. 6. dark plague and yet be pronounced clean before men. Look as in some Prodigies signal, things seem so delivered to the powers and forces of secondary Agents, that the world appears but a kind of great Engine moved solely by certain weights and springs within itself, and all effects resolvable into bare and single Nature; so in Prodigies penal, God's arrows seem so to fly by dark, and heavy plagues to fall with so little choice and distinction, that the world seems a great lottery, and time and chance to happen to all events and persons. God (perhaps intending this cryptick management of affairs, as a kind of Divine tentation, to prove whether we be such men in understanding as to stand by the doctrine of a Providence, while the necessity, power, and wisdom thereof are rendered so much to dispute by the great appearances of Nature and Fortune, and whether we be quick-sighted enough to discover that the living creatures have the hands of a man, though half hidden under the covert of their wings, Ezek. 1. 8. that all causes and events are managed by a hand of Wisdom and reason, though they may seem to fly at random, to our first and more unwary thoughts. Excellent therefore the advice of Solomon, who having told us that there is a just man who perisheth in his righteousness, and a wicked Eccles 7. 15. man that prolongeth his life in his wickedness, thus directs in the following words [Be not righteous overmuch, neither make●thy self over-wise] i. e. Do not in thy fond thoughts acquit thyself more righteous than the person upon whom thou seest such a judgement fall; neither make thyself over-wise by arrogating an understanding sufficient to expound this riddle of Providence [God's dealing out such hard measure to such a person] It is a rashness to say the tree was rotten, because we see it blasted. If it be but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (in the phrase of the Apostle) such an affliction as some man hath suffered, 1 Cor. 10. 3. and any may, let us not by any censorious speeches poison our brother's wounds, which call for the oil of our comforts and prayers. When we read that Antioch (where the Disciples were first called Christians) and the Churches of the Colossians and Laodicea (to which the Holy Ghost directed particular letters by the hands of S. Paul, and S. john) perished by an earthquake; of Gods forsaking the Levantine Churches, of the seas sudden breaking of its sandy girdle, and overwhelming Cities or Countries, of the many thousands which perished upon the second terrible eruption of fire from mount Vesuvius, or the like judgements great enough for an Epocha, Anno 1631. we are not to afflict their miseries, by charging a greater guilt upon their persons and memories then on other men; but rather (with the Apostle) Stand and behold the severity of God upon them which fell, and adore his goodness to us who are not thus surprised in our wickedness, or visited with some strange affliction which might make us infamous as well as miserable, and encourage uncharitable men to clap Job 27. 23. their hands at us, and to hiss us out of our places. Secondly, Neither are any such extraordinary judgements (in destitution of any other evidence) to be received as conclusive arguments of the sinfulness of causes (civil or sacred.) Doctrines and causes change colour and appearance in the eye of the multitude, according as heaven shines more or less upon them by successes. Our histories make mention of a very hot contest about the marriage of Priests, whether were more acceptable with God, they which vowed single The Late Church Hist. l. 2. p. 133. life, or they which were married. At last the Contenders agreed to remit the controversy to the debate of a Synod, where they which asserted the marriage of Priests, placed themselves on one side of the room, and they which appeared against it, on the other: and so it happened that the side of the house, whereon the defendants of the marriage of Clergymen sat, fell down, and many of them were hurt, and many lost their lives. Which accident was construed God's determination in the dispute, and received as a sign that he was better pleased with those which vowed single life; and the arguments of their adversaries were hereby, long after knocked at head, as well as themselves. Baronius (to infer the piety of that payment) In Annal. circa An. 740. takes notice that the Church of England was even overspread with schisms and heresies, simul ac denarium Petri solvere desierunt, as soon as ever the people left off to pay Peter pence. And of late, si quid humani●ùs acciderit, any distemper incident to humanity, have befallen persons in attendance on the public Service, they have been rashly urged as caveats from heaven against the very prayers. And thus (in common life) where men are at variance, and see the rod of God lying upon the back of their adversaries, they are ready to say, God hath espoused their cause and avenged their quarrel; and so, to kill their brother with God's sword, and make him a party in all their petty quarrels and animosities. Against all such unclean proofs, which (like the Crab) go backward, from events to rules, I offer these considerations, 1. As God in his word, hath recorded some actions of very eminent persons [as the equivocating of Abraham with Abimelech, Rachel her defeating of Laban with a falsehood, some actions of Samson, etc.] not noted (like the Jewish Sepulchers) with any visible sign of reproof and dislike, that so men might not unwittingly defile themselves by copying out the example (in which he doth but prove our constancy to his even and undoubted precepts, and try whether we have understanding to put a difference between the bright and darker side of that cloud of witnesses we are to eye in our way to heaven) so also in his providence there are tentationes divinae; God often blasts the cause of truth and goodness by adverse providences; the cloud often rests upon the tabernacles of the Righreous, the fire of heaven sometimes strikes a religious house, the chief witnesses of truth shall be forced to know themselves by the title of Victus Dei populus. God hereby makes trial whether we will believe the Spirit of the living creature to move in the wheels, whilst they describe such involved and perplexed circles and motions; whether we love truth and virtue, or rather their fortunes and felicities. Besides, the divine relation, and light of righteousness and truth, never make such clear reports of themselves, as when they break out and shine forth at last, through all the clouds of persecution and heresies, God often permits them for a time to be obscured withal. 2. Prodigious evils upon its Adversaries, is a plea which almost any cause is able to enter for itself at one time or other. The Israelites fell twice before the Benjamites though engaged in a war (seldom Judg. 20. 10. unprosperous) intended only ut vindicta publica. We ●inde the Heathens often mentioning the judgements which be fell the contemptores Deorum & religionis, among them. And Herodotus tells Vid. Val. Max. Cap. the Contempt. Relig. Herodot. l. 8. c. 37. us that several Barbarians (as he styles them) adventuring to rush rudely upon the Temple of Minerva, had the irreligion of the attempt avenged upon them by a fire from heaven. An event to which I incline to entitle the especial agency of the Devil (amongst whose stranger works, the causing of fire to come down from heaven, is especially instanced in Rev. 13. 13.) to maintain thereby a reverence in the minds of men to his altars and rites, and perhaps to imitate the fire which came forth from God, under the old law, to avenge the irreverend and unhallowed approaches to his altars; or which fell from heaven to chastise the rude and violent addresses of the Captains and their fifties to a Man of God. However neither of these two examples (for I must rather crowd then leave out instances, they are so many) will encourage any man to acquit the Benjamites, or to bless an Idol. 3. God hath supplied us with more even and steady rules to estimate the straightness or crookedness of any cause by, than Prodigies penal, which an active fancy may easily tune to the air of any opinion and practice whatsoever. We have the Oracles of God, the counsels of wise and good men, the common principles which manage the discourses of the world, the laws of a state, and our own exercised reason, which is (in the language of Plutarch) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the great Oracle of truth to resolve us in the emergent doubts of life. And it is especially because men are under a quick sense, how exact an eye is requisite to discern how nearly any of these rules touch the building (any cause or doctrine) of whose evenness there may be a doubt; and that this method of knowledge engageth them to dig for understanding, and requires them to an industrious use of themselves, in the acquist of true resolutions in a case, and perhaps may detain them some time but in the place of candidates and Probationers for truth, that they are so easily inclined to attend to the (supposed) intimations of a Revelation, some strange prodigy, or prophecy, a mighty impulse, which give them the conclusion without tasking them to a tedious consideration of the value of the premises, and lift them up into the Tree of knowledge, without any industrious climbing of their own. But certainly God who bade us buy the truth, never intended it should be got upon such cheap and easy terms; men may suspect their wares to be nought, if they cost no more than an idle attendance to such fantastical measures as these generally are. 4. God's particular judgements, as to the special ends and intendments of them, are generally inscrutable. We commonly set so high a price upon our causes, parties, and opinions, that we easily imagine, the biggest end, God's judgements can be directed to, is the bearing witness to the truth and righteousness of them. By which fancy, we become a kind of spiritual Anthropomorphits, shaping out a God like ourselves, and laying out the counsels of heaven by the poor, short, (and often peevish) thought and models of a man. If we consult Scripture we shall seldom or never find a person only of a corrupt judgement in reference to some Doctrine of religion (if otherwise of a blameless life) smitten with any great plague from heaven, but often, persons of corrupt and depraved manners: because all the laws of righteousness carry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a demonstration within themselves, and stand in so full a light, that (like the Sun beams) they bear testimony to themselves. Whereas matters of faith and doctrine appear not before the mind in so great an evidence. Men indeed are apt to follow a little difference of Opinion from themselves (in religion especially) with thick Anathemas, and quickly to blow it out into a schism or heresy (because such differences seem to dispute the strength of their Arguments) but are easily inclined to look upon even a great miscarriage in life, through the other end of the prospective, and to shrink it to a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a b●●e humane infirmity, (God's honour only being concerned in that) Whereas on the other side, Divine goodness makes a large allowance for a well-meant error, (because the understanding, like the eye, cannot so easily see its own blemishes) but is severe against even a little crime, men being more enabled for a discovery of that. To say therefore, that A●ius (who in the manner of his death seemed the Antitype of judas, his bowels gushing out when he went to serve the necessities of Nature) proclaimed the displeasure of God against his doctrine; or that that house in Blackfriars, See the Story at large in Gouge his three Arrows. which sunk down under the weight of those many Papists there assembled with their Priest to attend the offices of their Religion, and buried them in its ruins, was God's warning against Popery; or that the births (though granted monstrous beyond the possibilities of Nature) which Mrs Hutchinson and Mrs Dyer (the two great Prophetesses & Leaders to the Anabaptistical faction in New-England) were delivered of, singled out their Opinion, and were visible reproofs from heaven of Anabaptism itself, is to interpret the voice of God's rods by blind and uncertain ghesses, and to repeat the vanity of that Emperor who would fetter the sea; for we hereby determine the large and deep thoughts of infinite Wisdom by those little maxims, short thoughts and ends, ourselves usually attend unto. God never menaced any such reproachful judgement against any such errors as these, in Scripture; and if he had, if found in conjunction with great crimes, it may be more reasonably presumed, that it was directed rather against the wickedness of the heart than the weakness of the head. If I would advise with my eyes in the choice of my party or Opinion, I should rather observe (as I could) what parties of men are most delivered to the judgement of a cruel and unquiet spirit, to a giddy motion from one fond notion to another, who they are which seem most forsaken of virtue and true goodness. For these are spiritual judgements, and so, more suitable to the condition of that spiritual Oeconomy; the appearance of our Saviour hath now put us under. Besides, the Spirit of truth may (nay, usually doth) dwell 1 Pet. 4. 14. with great sufferings, but great sins give suspicion of its departure. But even this also, upon trial will approve itself but the be●● of bad rules to proceed by in the trial of causes: for the enormity of men's lives (like dirty hands) may soil and blemish the jewel of a good cause, not lessen and sink its intrin sick worth and value; and indifferent men will be ready to conclude it a falling cause which catcheth at such weak and unfaithful holds. A good cause like a soldier (not well appointed) receives more hurt from the reggs of its own rotten armour, than the bullet of an Adversary; is more disparaged (I mean) by a weak and insufficient defence, than a strong and subtle argument, (which is often thought to hold more of the pregnancy of the disputant than the cause. Secondly, judgements extraordinary overtaking persons, evidently guilty of extraordinary crimes, are to be regarded as the evidences of God's providence, and high displeasure against those sins. God generally commits all spiritual judgement to his Son, and all temporal judgement to the Magistrate (who therefore hath God's title, and is said to judge in his stead) But sometimes (as Kings, who yet have their Vice-gerents) he is pleased to sit as it were in open judicature himself, and to correct a high and daring crime, with his own immediate stroke. Which he doth either when the sword of justice is permitted to rust in its scabbard, and the Magistrate neglects to put open wickedness to shame, or when perhaps he is unable, through a want of knowledge or power to reach the criminal; or in his total absence, thus in the primitive times, when the Magistrate (being Heathen) thought not any sin against the Gospel, to be fori sui, 2 Cor. 10. 6. 1 Cor. 5. 5. he invested his public Ministers with a power which reached 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to the affliction or destruction of the flesh, upon bold and hopeless offenders. Now these judgements extraordinary, are Vocal and Emphatical, and call for our more serious notices in three cases especially; 1. When the judgement bears upon it the, evident pour traitures and figures of the sin. The cross men bear (like that of our Saviour) often carries the inscription of the crime in such plain and legible characters, that he that runs may read it. There are some herbs which bear upon them Naturae signaturas, certain signatures and marks stamped upon them by the hand of Nature, serving (as a kind of native labels) to tell us what virtues they contain, and whereby it may be known (even upon sight) to what diseases or parts of the body ill affected, they are proper and useful (because bearing some figures or colours analogous to them) thus punishment sometimes carries signaturas peccati, and proclaims by its very make and fashion, what sin it is intended to discover and cure in us: And this it doth either when there is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a suffering in the very same instances and ways wherein men sinned, and the cross is (as it were) shaped out of the forbidden tree whereby they offended. Thus David's adultery was punished in Absaloms' incest; Pharaoh who would have all the males drowned, was himself drowned; and the wickedness of Abimelech in slaying his 70 brethren was returned Judg. 9 56. upon his own head in that strange and violent death whereby he perished. God is pleased so frequently to punish men thus, that the * Is. 33. 1. Jer. 24. 17. Joel 3. 7, 8. 1 Sam. 15. 33. Hab. 2. 6. Obad. ver. 15, 16. Mic. 1. 7. Jer. 48. 26, 27. Prophets often seem to foretell a judgement, rather by a rational attendance to the condition of the sin, then by a Divine afflatus. * Quod evidentius Dei judicium esse potuit, quam ut triumphum praesumens, triumphus fieret, etc. & ut quicquid se facturum usurpârat, ipse pateretur? Salu. de Gub. Dei. l. 5. speaking of the Rom. Capt. In such examples of Divine justice, God's rod hath a voice as well as a smart, and it becomes us to be his notice-takers, and not (with the Philistines, 1 Sam. 6. 9) nickname the most apparent hand of God, a chance which hath happened; and that we may not be thought to censure our Brother, turn charitable Atheists. Or 2. the judgement may proclaim the sin, when there is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ when the judgement seems the symbol of the sin, and justice pays men in value though not in kind. Thus God threatened the Jer. 5. 19 V. Mr Medes Serm. on Jud. 1. 7. Israelites, that as they had served strange Gods in their own land, so should they serve strangers in a land not their own. Solomon served God with a divided heart, and but half his Kingdom goes to his posterity. When we see the scandalous sinner corrected thus by his own wickedness, and made even to drink the dust of his own Idol, we should make a pious meditation on the occasion. 2. When the judgement surpriseth the sinner in the very acting of his wickedness, and sin the offspring destroys its parent (as it is said of the viper) in the very production. When the false swearer is immediately stricken by God, and the blasphemers tongue suddenly cursed into silence, and death sent to make the Oppressor vomit up his newly stolen morsels, when Herod and Nabuchadnezzar have their sin and punishment bearing an equal date, (In short) when justice thus lays aside its leaden feet, and treads close upon the heels of the offender; God intends to learn us some great lesson in the example; and it is a sign we are past feeling if we can see him thus cutting off now one and then another member of our common body without some shrinking, and religious sense thereof in ourselves. 3. When the judgement is such as the general experience of times proves the usual consequent of such a crime. As a sudden and untimely death of sedition, the ruin of estates of Sacrilege, an antedated and diseased old age of riot and drunkenness, an almost general impenitency of uncleanness, a naked and exposed posterity of oppression and unrighteous gain, strange discoveries and an infamous death of blood shed, neglect and scorn of men of a great ambition, the blasting of designs which proceed upon the violation of the religion of national compacts, an untimely and strange death of cruel and bloody persecutions. God's judgements are generally a great deep (the reasons of them past our sounding) but his righteousness is sometimes as the great mountains, visible to the dullest eye, in the judgements wherewith he corrects, those sins especially which fall most directly cross to his government of the world. It will become us now to own ourselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God's Recorders to register in a pious remembrance all such great displays Isa. 62. 6. of his justice in the world. Such extraordinary judgements are intended Gods testimonies to his providence and righteousness, and the writing of them in the dust, is none of the least causes of Atheism in the world. And therefore a learned Personage (not without Verul. de Augm. Scient. l. 2. c. 11. good reason) reports it as a great defect, that there is not yet extant an Historia Nemesews, a judicious and well attested history of the divine vengeance, containing the most remarkable monuments of God's justice, in which it might appear how evil hath hunted, (as it were through many turnings of affairs and mazes of life) the violent person and at last overthrew him. A dull and stupid inobservance Psal. 140. 11. of such examples of Divine justice (a looking at them all but as the Psal. 10. 5. 2●. 4, 5. 59 13. Isa. 26. 11. 66. 24. Zeph. 3. 5. Job 34. 26, 27. Mic. 6. 9 casual drops of misery falling from that common cup in the hand of God, Psal. 75. 8. indifferently upon good and bad,) stands often arraigned in Scripture as a very great sin. What hath been spoken (to prevent any corruption of judgement or practice) must be taken with a grain or two of salt. 1. Where no particular sin of any blacker die appears in the life of our afflicted Brother, we must not presume from an inspection of the condition and figures of the judgement, to draw up any particular charge against him. We are not as soon as ever God writes bitter things against our neighbour Chap. 13. 26. (as job phraseth it) rashly to undertake to expound the particular sense and meaning of the writing; lest we call that a scorpion, which God intends a rod, and that an instance of wrath, which is intended but an exercise of Grace. God's judgements often come forth upon errands which they to whom they are sent, may better understand then persons unconcerned. We are not to conclude the punishment from the sin, (saying, Thus and thus hath such a man done and it will come home by him) this is to prescribe time and measure to the justice of God; neither may we infer the sin from the punishment (intituling some such great evil of sin to such an evil of punishment) for God may give a good man his evil, as to a bad man his good things, in this world. But where we are as sure from Scripture (not fancy, apt to abuse us where ourselves are concerned) that the sin is extraordinary, as we are from sense that the judgement is such, we may then cry out with the followers of the Lamb, Rev. 15. 4. All nations shall worship before thee, O Lord, for thy judgements are made manifest. 2. Care must be had that no such observations be leavened with any uncharitable sentence upon our Brother's final estate. A great judgement on his body, may be intended a great mercy to his soul, and perhaps the shame and misery of this life may commute for hell. uzza's zeal might further the salvation of his soul, while the indiscretion thereof brought a fearful destruction upon his body. SECT. II. Prodigies Penal how to be interpreted. Three conclusions more to direct to a right understanding in reference to Prodigies penal. Four instances of Gods extraordinary judgements upon the adversaries of his Gospel. The singularity of God's judgements upon the jewish Nation, wherein▪ appearing. Extraordinary judgements no conclusive arguments against a cause now, and why: Why usually thought they are? The words of our Saviour, Luk 13. 1, 2. in reference to the Galileans, explained. The judgement upon them, whether a sign of the time to that generation? Lesser National judgements, arguments to repentance no signs of the time. Temporal judgements on Nations more argumentative under the Old Testament than the New. Religious arguments to be managed with coolness and candour. THe third Conclusion to direct to a right understanding in reference Conclus. 3. to Prodigies penal, is this. judgements singular and miraculous, surprising persons in defence of a cause, evidently devoted in Scripture to destruction, may be regarded as partial testimonies from heaven against it. It is readily acknowledged that there is light enough in Scripture to distinguish doctrines and causes by, but yet where God hath been pleased by any such mighty judgements to open the eyes of men to a clearer perception of it, and to hold them in a more serious attendance thereunto, they are not to overlook it, for fear they appear to seek a sign from heaven, or to offer weak men an encouragement to wrest the darker works of Providence, (as they do the words of Scripture) to the ends of superstition and some little interests and Opinions to which they engross the favours of Heaven. To serve the more distinct understanding of this conclusion, I shall propose these few examples. 1. When the Jews, in the assistance of julian the Emperor, assayed the restoring of their ruin'd Temple and so to oppose Moses to Christ, God miraculously determined the controversy; for the fire Socrat. Hist. l 3. c. 17. (which used before, to come forth from him to consume the sacrifice, now) came and consumed their intended Temple, and Altars, destroyed the workmen about it, and their several instruments, and the whole design was blasted by such terrible appearances of God against it, that many Jews were persuaded by that visible argument against Judaisme, to entertain the faith of Christ. 2. That terrible fire which issued out of the ground in the second year of Titus (not long after the destruction of jerusalem and the Jewish Temple) and laid in ashes the Temples of jupiter Capitolinus, Neptune, Isis, Scrapis, the Pantheon, etc. and their other devoted places, was so strange an instance, that the * Dio. Hist. l. 66. Zeph. 2. 11. Postquam Imp Rom. coeperunt de industria, Christianos absterrere à Christo, nunquam illis bene fuit, aut pauci eorum aut nullus ferè siccâ morte descendit ad Generum Cereris. Camero. de verb. Dei. p. 444. Ethnic Historian makes this judgement thereupon, Malum id divinum potius quam humanum videtur fuisse, and was (in all likelihood) regarded by the Christians of that time, as a sign that no cause or Religion (Ethnic or Jewish) should be able to stand before the Christian; and that the day foretold, wherein * Dio. Hist. l. 66. Zeph. 2. 11. Postquam Imp Rom. coeperunt de industria, Christianos absterrere à Christo, nunquam illis bene fuit, aut pauci eorum aut nullus ferè siccâ morte descendit ad Generum Cereris. Camero. de verb. Dei. p. 444. God would famish all the Gods of the earth, and me● should worship him, every one from his place, even all the isles of the heathen, was just now a dawning. 3. That almost constant succession of * Dio. Hist. l. 66. Zeph. 2. 11. Postquam Imp Rom. coeperunt de industria, Christianos absterrere à Christo, nunquam illis bene fuit, aut pauci eorum aut nullus ferè siccâ morte descendit ad Generum Cereris. Camero. de verb. Dei. p. 444. Roman Emperors whose robes (for the space of three hundred years) were died in their own blood shed by the hand of violence, seems an instantia monadica in Providence, and to carry much of a miracle with it; and may be received as an argument of God's controversy with them for the butchering of so many of his innocent sheep, under their bloody government. (though perhaps some will entertain the example but with common thoughts, because of the circumstances the Empire was then in.) 4. There is no Nation under heaven whose sins God hath visited upon them with a judgement of so private and reserved a condition, as that of the Jews, whether respect be had, to the nature or season thereof. 1. There is a singularity therein in regard of the nature of it. jew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Orig. Cont. Cels. l. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Philo. Jud. de legate. ad Caium Imp. Mic. 2. 10. Jer. 2. 3. Vid. D. jackson Creed. l. 1. c. 19 etc. 23. become throughout the whole world, rather nomen Odii quam Gentis. They are now as much scattered over the World, as before impaled and distinguished from it. They alone live in banishment, wheresoever they come. Now their becoming thus (like Cain) vaga bonds and fugitives upon earth, (which no Nation besides is) speaks them like him gone out of God's presence, and guilty of some horrible murder, even no less than that of the Lord of life, which the scripture chargeth upon them. 2. There is a singularity in the judgement upon them, in regard of the Season thereof. For before they had stained their hands in the blood of the Lord of the Temple, their Temple (though sometimes defaced) was never made vile and contemptible by any abomination of the heathen, set up in the most Holy. No war, no sedition, no captivity, no vastation, nor any other sad occasion whatsoever, made so great a waist upon the religion and reverence of that place, that an idol or image (against the essential sanctity thereof) should be tendered to worship therein (as Agrippa in his Embassy to Caius the Emperor largely tells him) for that the very heathens had been tutored into a reverence thereof, by those fearful judgements, which (as he there tells him) they had observed the King of heaven always avenging any lesser indignities offered to that his chamber of special presence; But no sooner had they committed that wonderful and horrible thing, but God delivers the place of his ancient habitation, the desire of their eyes, to the defilements and dishonour of an image that the Emperor, erected in the Holy of Holies, as a sign that place should no longer be his rest because it was polluted, and that he had forsaken both it and them. Moreover, most constant were the judgements which at last befell the enemies of the Jewish Nation, before their great sin of rejecting the son of God. Israel was then holiness to the Lord, and the first fruits of his increase, all that devoured him did offend, evil came upon them from the Lord. Whereas afterward so constant their successes, when attempting upon them, as if to fight against that nation, were the only way of obliging victory, and the assistances of God. Which singularity in the divine judgements, was a sign that God had now put a period to the Jewish worship, and that their putting of Christ to death, looked of a blacker colour in the eyes of Justice, as procureing more dreadful evils upon then all their other sins could ever do. I easily foresee how ready some persons may be to build hay and stubble upon this foundation, and to conclude such a cause or party branded from heaven, if any judgement (like an executioner in a vizard) frightful as well as fatal, befall the persons appearing in defence thereof. And therefore I must here mind them how inconsequent any such reasonings can be, not only because I more than doubt whether any of the judgements they can instance in touch in any points and angles of similitude those already mentioned, and because they came not forth to decide causes collaterally, but diametrically opposed (not differences between Paul and Cephas, but God and B●lial) but because Judaisme and Gentilism were causes evidently devoted in sacred scripture, and the judgements following them were but the accomplishments of its predictions, and the executions of a scripture sentence upon them. But we have now no better warrant to infer the goodness or badness of some lesser causes and opinions men espouse, from the judgements which may sometimes overtake the assertors of them, then to make judgement of the loyalty of a wife, by a water of jealousy. For as sometimes the Person may fall in the cause (because that is displeasing to God) thus josiah fell in the expedition against the King of Egypt; so sometimes the cause may fall in the person (because he is displeasing to God) as the Israelites in the controversy with the men of Benjamin. Besides, we are to presume that God speaks to us more plainly by his providence, then by his word, wherein he hath permitted some lesser matters to stand in a very doubtful light, to engage us to an exercise of our understandings to find the truth, and of our charities to those who (having not such strong and exercised senses as ourselves) chance to mistake it. It were therefore heartily to be wished, that men had that largeness of heart, as not to think heaven and earth concerned in the standing or falling of their little interests and persuasions; that they would leave off (that worst kind of enclosure) the entailing salvation solely upon their own party; and not go about to hedge in the Holy Dove, by appropriating the graces and influences thereof to themselves. For than men would not be so prone to believe God's judgements design no higher than the service of their little▪ passions and animosities, and that he is as little able to forbear and make allowance for the mistakes and infirmities of men, as themselves. Personal judgements extraordinary, are to be regarded as God's visible Conclus. 4. sermons of repentance to a multitude under the guilt of the same or greater sins. The great Lord of Hosts, sometimes decimates a multitude of offenders, and discovers in the personal sufferings of a few what all deserve, and may (without repentance) expect: Now as the ends of brands are noted to shed forth their tears in a kind of sad se●se of the loss of those parts which the fire hath already seized, thus they which are (in the phrase of scripture) as brands piuckt (for the present) out of the fire, should express a christian sense of the falls and of the sins of those persons which God was pleased to make their proxies in correction. Great judgements are not to be interpreted so much the signs of our brother's sins, as the reproofs of our own. Because the pregnant example of the Gaiileans [occurring Luk. 13.] may lend a great light and strength both to the particular conclusion before us, and our general argument, it will be no undervaluing of our pains to paraphrase a little upon our Saviour's words upon the occasion. Vers. 1. There were present at that time, some that told Him of the Galileans, whose blood Pilate had mingled with their sacrifices. 2. And Jesus answering said unto them suppose ye that these Galileans were sinners above all the Galileans because they suffered such things? 3. I tell you nay but except ye repent, ye shall all likewise perish. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] which words I choose (with Grotius) to render, ad modum ●undem, after the same manner, for I conceive our Saviour doth not vary his speech [vers. 5.] when discoursing of those which perished by the tower of Siloam thus [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] ye shall perish ad modum similem, in a manner like them, but upon some reason of moment, which I thus explain. These Galileans were a faction of judas of Galilee (of whom we read. Act. 5. 37.) whose great doctrine it was, that it was unlawful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to pay tribute to the Romans, or to acknowledge Joseph. de Bel. Judaic. l. 2. c. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, any mortal Lords after God had been their King, or to offer sacrifice for the Roman Governors: Now Pilate (provoked by the dishonours or the dangers wrapped up in this doctrine) stains the Altar with the blood of these seditious sacrificers, setting upon them now come to Jerusalem to attend the religion of the paschal rites. Now this personal judgement was a little Map wherein the lines and figures of that terrible calamity which afterward fell upon the whole Nation, were excellently represented; some of them perishing ad modum ●undem, and others ad modum similem. For as these Galileans perished on the feast of Passover in a sedition varnished over with the specious colours and pretences of religion and conscience, so did a great part of the Nation afterward fall in a rebellion against Caesar for God's sake, [pious pretences that they especially Vid. Grot. in loc. were Abraham's children, God's free people, and to pay no sanctuary shekel to a Heathen Ruler.] and that on the very passover day, in the Temple the place of sacrifice. And the persons upon whom the Tower of Siloam fell, were a kind of type of the many thousands besides, which perished in the ruins of the City (of which that Tower carried the image and representation) in which they were surprised by the Roman army; so that they did perish [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] in a manner similar unto them. Concerning which strange examples, I must confess I see no reason to receive them (with the Reverend D. jackson) absolutely and in themselves considered, as any intended signs of the time to that Generation; In Serm. on Luk. 13. 1, 2, 3. nor do I think the Jews had any ground to think those sad accidents 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 happened unto them as any true and proper types and figures of an analogous' destruction to fall upon themselves in the revolution of a few years: for could any mere man certainly foresee, or but suspect, that any such storms and shours of evils would suddenly f●ll upon the Jewish state, upon the rising of this cloud no bigger than a man's hand (the death of a few private and inconsiderable persons?) As a foreign Divine speaking of the English art of preaching said truly, plus est in Artifice quam in arte, it derives more from the Artist, than any set rules of art; so we may say upon our Saviour's prophecies and foresight expressed upon this occasion, plus fuit in significante quam in signo: His prophetic paraphrase upon that sign, gave it that significancy and expressiveness, whic● of itself it had not; the type speaking no more (without the divine gloss and sanction) than the smiting of any King upon the ground three times with an arrow, now, signifies that he shall smite his enemies 2 Kings 13. 18. three times, because the the instance was once by God's appointment) a happy Omen of such a blessing to a King of Israel. But howsoever, the Jews ought to have seen the sword of God in the hand of Pilate, in that sad example, to have considered that while he (like the leech) drew all this blood to serve his own bloody and revengeful Nature, the great Physician intended it as medicinal to the body of the nation, to teach them the wisdom of a speedy repentance therein, lest a like or greater judgement should surprise themselves: and the rather, because so guilty of the same sin [the hiding of the sword of sedition in the Ephod of religion and conscience toward God] and not seeing their fellows secured from the arrest of Judgement by the religion of an Altar, and the prerogative of a Temple. All Gods judgements upon others, come forth upon purposes of grace, and are intended but as the cutting and lancing of one member, to draw away the corrupt humours from the rest. Fifthly, Lesser national judgements are to be regarded as the signs of Conclus. 5. God's present displeasure, and as his summons to repentance. Scripture makes mention of Gods cutting of a Nation short [2 Kings 10. 32.] and of his cutting of them off [Jer. 44. 11.] the instruments whereby he doth the former, are very intemperate seasons, murrains of cattle, Epidemical diseases, long dearths, great defeats of Armies, etc. For as there are Vitia Hominum & vitia Temporum, the vices and follies of 1 Joel. 12. men taken asunder, and of men considered as a body, and under such common and movable circumstances; so there are Mala Hominum, the evils which fall upon the lots of private men, and Mala temporum, the evils of the Times, the Judgements which cease and touch men as united and meeting in one common body and interest and under the guilt of some public and National impiety. Now these are I say to be received, by the common sense of a Nation, as God's warning pieces to come in and submit themselves to him, by repentance, lest he storm them by some more black and terrible judgement. For God sometimes deals by Nations as with Joel. 1. 15. 17. Nullam penitus Romani Orbis aut Romani nominis partem, quamlibet graviter plagis caesam unquam fuisse correctam, etc. Salu. l. 5. De Gub. Dei. persons, who are first brought to a Council, next to a judgement, then to hellfire. The great day of destruction from the Almighty (foretold by the Prophet) was ushered by these lesser evils, the cutting off ●he meat from before their eyes, the rotting of the seeds under the clods, etc. And before God laid the Axe to the root of that fair tree [the Jewish Church) he was pleased many years to chop and prune it by those (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) many little and prelusory Judgements, that its unfruitfulness might be corrected. And that shower of vengeance which at last overwhelmed the Roman Empire, was prefaced by some smaller drops. It lay long in the fire of many heavy afflictions, but (like the clay whereby it is emblem'd Dan. 2. 42.) it lost nothing of its impure and drossy nature; and at last this incorrigibleness brought on its final ruin and execution by the Barbarous Nations of the North. I say not, that these instances can warrant us always to receive all such lesser judgements, as the tokens and harbingers of much greater, and (to borrow the language of the Prophet) as the swellings Isa. 30. 13. out in a high wall, whose breaking is coming suddenly: For God often makes great sins the triumphs of his goodness, and lays a very Isa. 43. 24. 54. 11. sad ground (in some lesser evil) when he purposeth to lay on his fair colours of peace and happiness. He causeth it sometimes at even (when darker and blacker times were expected) to be light. Besides, the unchurching or unpeopling of a Nation (his greater judgements) are ways which under this spiritual Oeconomy, the Divine Justice seldom walks in. God indeed heretofore, (when the world, in the greener years thereof, was most under the conduct of its lower faculties, and most apt to be drawn or driven by rewards or punishments temporal) singled out the Jewish Nation, in whose outward state of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theodor. Orat. 10. de Provide. Lam. 4. 6. Mat. 24. 21. Prov. 5. 22. prosperity or adversity, to read visible lectures of Divinity and obedience to the Nations round about; and that the Nations might take the fairer view of their state God tells them, Ezek. 5. 5, 6, 7, 8. that he had placed jerusalem in the midst of the Nations round about her: and that they might call the eyes of the world the more upon them, their plagues were such as scarce admitted their parallel instances. But God chooseth now generally to punish incorrigibleness under temporal by spiritual judgements. He sometimes delivers a people (like Samson) to blindness and stupidity, who having been often bound by the c●rds of their [Delilah] sins (as Solomon speaks) would never take warning. When ever therefore the smoke of God's lesser judgements, speaks his anger to be kindled but a little, we are to express a quick sense thereof, and endeavour its quenching by a speedy removal of the fuel, those National sins which may continue and increase it. God will account with men one day, not only for the abuse of National mercies, but National judgements. And thus (by God's assistance) have I issued my meditations upon both parts of the Argument, and offered the best defence I could to the cause I undertook (too just and good to be lost for a Nihil dicit) Upon a review whereof, I am not conscious to myself of having trespassed against the Apostolical precept by returning upon our Adversaries railing for railing, and of giving any suspicion of the weakness 1 Pet. 3. 9 of my cause or Arguments, by calling in passion or reproaches to their relief and assistance. They which think an argument pierceth the less, because not managed with some keeness of style, may as well think a razor cuts the worse, for having its rough and grating edge a little taken off. The truth is, I apprehended not any such mountainous difficulties at any time in my way, that I should need (like Hannibal in the Alps) to force a passage through them with fire and vinegar, (any hot and tart expressions and reflections.) CHAP. VII. The Conclusion. The Omission of a particular enquiry into the truth and consequence of some late strange relations, excused. The undertaking proved needless, difficult, unprofitable. Relations of matters wonderful why greatly liable to suspicion. The Caution of the superstitious Heathens in receiving such stories, noted. Men most apt to be abused with such relations, where Religion is concerned in them. The excellent manner of relating wonders, in Sacred Writ. The conviction of an Enthusiast or a Superstitious person, why greatly difficult. Projectors almost in every Science. Why so readily attended to? The Philosophical study of Prodigies commended. An acquiescence in the present dispensations of Providence, an effectual remedy against curiosity. IT might possibly be expected that this discourse should have touched more closely upon the occasion, and have come to a more distinct view, and particular examination of (at least) some of those strange relations which of late, have been pressed upon the faith of the Nation, with so great a confidence, and so troublesome an importunity. An undertaking which I purposely declined, looking at it as Needless, Difficult, and Unprofitable. First, As in itself, Needless: For, (besides that I think it hard to find a faith that can swallow any such Camel-stories, as many of them in all the circumstances with which they are swelled out, appear to be) there are no relations in the world, which we may with greater reason, arrest upon suspicion of imposture, than such as these are. And that 1. Because of the ignorance of the greater part of their Attestours, in natural Philosophy. Now where men look upon an object (strange and prodigious) through so gross and thick a medium, it is no trespass against charity to believe they sometimes report them beyond their proper and just figures and dimensions. It is the nature of ignorance fingere simul & credere. 2. Religion seems much concerned in such relations. Now men (like jacob) will be ready to venture upon a lie for a great blessing [the advancement of Religion] Besides, as Atheism gives all events to the second, so Superstition (Religion scared out of its wits) gives all solely to the first cause, and is therefore quickly persuaded to fill out its relations with all the examples of wonderful and extraordinary, that effects may appear the more worthy of the immediate power of God. Moreover, blind and ignorant fears of God, make the mind impressive to any kind of religious Legends. Never was the world more truly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (as Philo styles it) a Region of lies and fallacies, then in the more dark and ruder times of Gentilism and Popery, when an ignorant devotion toward God had made Religion almost nothing but a continued history of prodigies, apparitions, miracles, voices from the clouds, and the like: and therefore the Lord Bacon, advising a just history of Prodiges, to direct Nou. Organ. l. 2. Aphor. 29. to the true interpretation of Nature and knowledge of causes, gives in this prudent Caveat, Maximè habenda sunt pro suspectis quae pendent quomodocunque à Religione, ut prodigia Livii, etc. (Superstition (as it is said of the viper) bites off that head, weakens and softens that faculty of reason, by which it did at first conceive, and makes it receptive of any odd fancies and impressions. 3. The strength of these Relations (like that of Nisus in the Poet) lies generally in the weak hair of some single or double testimony. Now as there is little reason to conceive a whole Nation concerned in the visions of one or two private persons, if they were true (Gods signs and wonders which were intended as lessons to a Nation, or posterity, being generally attested by numbers;) so as little reason to hang the weight of so serious a faith and great affections in Religion upon so slender a wire, as the testimony of one, perhaps two, or three men (in such matters) is. The Romans of old, though as apt to swallow such prodigious stories as any, yet used to chew them fi●st by a serious examination (sometimes by the public Magistrate) made of the credit of the Attestours, and truth of the Relations. And we shall find (in Livy) prodigious accidents sometimes past by without any religious regards, viz. where the testimony appeared incompetent; and this, lest what was intended a devotion to their Deities, might chance to prove a mockery. 4. Some men seem even naturally, fabularum proci, the very courters of fables and Legends. Either out of a native vanity and emptiness of mind, whereby (like the Chameleon) they are better pleased with Quidam incredibilium relatu, commendationem parant, & Lectorem aliud acturum, si per quotidiana duceretur, miraculo excitant. Quidam creduli, quidam negligentes, quibusdam mendacium obrepit, quibusdam placet. Sen. Nat. Qu. l. 7. c. 16. airy then substantial nourishment: or a mean kind of ambition of being looked at and stared upon by the ruder multitude, who (in all likelihood) would neglect them if their books and discourses were not somewhat antic and extraordinary. Hence the men can scarce relate any matter (especially, if going a little off from common and quotidian) but it must look big, and borrow somewhat of a Romance. Very observable therefore, the manner of the relation of any great wonders, in Sacred Writ; wherein we shall find the most glorious displays of the Divine power, delivered in that simplicity and coolness of style, in that lax and general way, with as little of ecstacy and emotion of mind appearing in the Relatour, as if some vulgar and quotidian occurrence had fallen before him: that so there might not appear any symptoms of that common itch in men to tell strange stories, or any affectation of strangeness and the common wonder, or a great solicitousness to raise the esteem of that cause or party, to which they were an honourable testimony from heaven, in the minds of men. Secondly, Such an undertaking would prove exceeding difficult. It being much more easy to believe many a strange story, then to attempt its refute; especially where the Scene thereof is laid at a great distance off. Besides, very difficult it is to make any steady judgement of some Prodigies, without an actual presence to them; such are the water of ponds, or fountains turned (as it is pretended) into blout, the interruption of the current of rivers, some spots as of blood, discovered upon stones or statues, etc. the causes of which appearances, will scarce be ever hit, by persons which stand at a great distance, and understand not the condition of the season, climate, water, earth, when and where the events fell out. 3. The undertaking would have proved very unserviceable to our main purpose, for▪ 1. Our design was not the disparagement of the Persons of our Adversaries (of which any attempt upon their credit would have been indicted) but of their cause. 2. A solicitous enquiry into the truth of the Relations, would have been concluded a tacit acknowledgement of the value and significancy of them, if they should chance to prove truths. 3. Having cut off the neck of this Opinion [those precarious principles it holds of] a cutting off the particular heads, [monstrous relations] which grow upon it, would be needless; nay endless, for others would quickly rise up in their places. 4. We have (as T●rquinius did the heads of the taller poppies) directly struck at the credit and significancy of the most eminent and pretending Prodigies, [Comets and Apparitions] 5. I conceived that more words would have been but lost upon persons, which (after all that hath been said) have a great devotion for this ancient Idol [the Opinion of Presages by Prodigies.] Speculative Philosophi superstitiosi & pen● Fanatici, quidvis malle videntur quam se esse ineptos. Tul. de Diu. l. 2. errors generally scorn the truth, practical errors ●ate it, but it is the usage of Superstition and Enthusiasm to fear it: because in the two former, self only, but in the latter God is presumed especially concerned; All the images and fictions of the brai● (like those in the fancies of Poets) being translated presently into heaven, and God's honour and counsels thought to stand or fall with them. 6. Because as for persons of more free and unengaged min●s, and that use not to believe without ask themselves why, I was not without some hopes that what hath been already discoursed in this Argument, may suffice to their resolution and satisfaction. Upon all which accounts, I did not conceive it necessary to concern myself in any solicitous inquiries into the truth or falsehood of particular relations, or a tedious discovery of the lightness and insignificancy of them singly, and apart; and so to kill this Superstition (as they do some kind of vermin) by parts and pieces. After all that hath been already said, before I conclude the Readers task and my own, I conceive it necessary to call him to a notice of that strong and almost catholic propension in our nature, (against the reproaches even of our understanding part, and the loud voice of a great experience) to entertain with a kind of sacred regard, persons who assume to themselves an ability to do or know hugely beyond the common standard of humane attainments. Of which kind of Mountebanks, there never wanted examples in all Arts and Sciences. In Astronomy, we are detained with the vain words of some that tell us of a Scriptura coelestis, of the fates and destinies of Nations and Princes, the issues of any great Actions, written upon the great scroll of heaven, and plainly legible by the Sons of Art: of a way and method of deriving down and continuing the virtues of Planets and Constellations in certain images prepared according to art. In Natural Philosophy, we are as much abused by others▪ which tell us of a way to procure Prophetical dreams, to exalt all bodies into gold, to make mighty impressions upon the air, to advance imagination to a capacity of working wonders both upon the minds of men, and (even greatly distant) body: of an art to read and expound all the cryptick lines in your hand and face. In medics, we have some confident undertakers to rescue the Science from all its reproaches and dishonours, nay to cut off the very entail of death from mankind. In Science in General, we meet with some of the sons of pride which tell us of an Ars magna, a Pansophia, a method to bless man with the real substance of that happiness [A universal knowledge] the catching at whose vain and flying shadow cost him the loss of Paradise. In Divinity, Gad, behold a troup cometh of persons which begin their inquiries where all wise men make an end [Cabalists, pretenders to Revelations, to an understanding of signs, and mysterious prophecies, strange providences, things to come, the pretended mysteries wrapped up in the sacred numbers and names, the intent and meaning of Prodigies, some more spiritual discoveries and mysterious notions in Religion, etc. All which pretenders to a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, somewhat beyond the common size of humane ability, men are easily persuaded into great thoughts of, either because in magnis vel voluisse mirandum, or because all these pretences are but the many and various repeats of that first and most inviting temptation [the promise of a more raised and excellent knowledge, than we have already] or because the general ignorance of such pretenders, helps them to set off their wares and themselves, with a great confidence, which hath the power of fascination upon weaker minds, persons not secured by the countercharm of a great knowledge and resolution. And therefore I think it not safe to trust the constancy of our minds against all opinion of Prophecies, Omens, Signs of times, Presages by Prodigies, as also those other Splendidae nugae (nearly related to them) just now mentioned, solely with reason and argument. It is a little necessary to confront a kind of sullen resolution, against, to an almost obstinate propension of mind towards them. And if men would once value their Understandings so far, as to call all such husky and curious arts and studies (as the Chaldee Oracle doth all divinations, by the Exta, the motions of birds, smoke, etc. — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— but the recreations and entertainments of children, and the weak supports of the gainful trade of cheating and imposture, they would all (like fables which want▪ Auditors) quickly sink into darkness and silence: but as long as there are any persons in the world troubled with the fits of the first Mother (curiosity and pride) there will never be wanting some that will thrust any such rotten and unsavoury stuff under their noses. If men were once persuaded into a great resolution against all such subtle vanities, and difficult impertinences, the price of real and substantial wisdom would quickly rise in the world; and the Tree of Knowledge (these suckers which are ready to starve it, being once thrown off) would thrive and spread; men, when they came to discourse, would be more sure of each others principles▪ and Religion would be no longer rendered to the neglect and scorn of subtle men, because appearing to them but a cold form of some pitiful modes and observations, a system of blind fears, or lean and ignorant imaginations. What hath been hitherto discoursed (if it any where seem to hit) hath not been at all levelled against the Philosophical study of Prodigies, or intended any disparagement of all sober inquiries into, or history of the Heteroclita Naturae, preternatural generations; or any instantiae variantes either in Heaven or Earth. It is to be wished that there were a kind of Philosophy-office; wherein all such unusual occurrences were registered; not in such fabulous and antic circumstances wherein they stand recorded in the writers of Natural Magic (designing nothing but wonder in their Readers) nor with a superstitious observation of any such dreadful events with which such relations are usually stained, in the writers which intent a service to religion in them: But in such faithful notices of their several circumstances, as might assist the understanding to make a true judgement of their Natures and Occasions. Such a History would serve the reprehension of several maxims in Philosophy, delivered upon a scanty Verulam. de Augm. Scien. l. 2. c. 2. and hasty inspection of Nature (as presented to view but in some one posture) and would give Religion a freedom from its more dangerous (because less suspected Adversary) Superstition: for as a distinct and full view of second causes, begets religion, (because necessarily directing the eye, at last, upon the First) a superficial and imperfect notice, Atheism, (which like the bat▪ is noted to fly abroad in the the twilight, in a kind of middle state between the darkness of ignorance and light of knowledge) so, an utter ignorance of causes natural, leads (in more soft and impressive minds, especially) to superstition, a slavish observance of and blind devotion toward God. All the words therefore which have been bestowed upon this argument, have been directed solely to the discourageing of a superstitious study of the singularities in nature, and all regards of them as Prognostics of any future evils, and approaching alterations in the state. Which that they may take the readier hold of the Reader (even blunt nails will enter a soft and yielding matter) I do with a great seriousness recommend to his affections and endeavours, A perfect complacency & acquiescence in all the present allotments of divine providence. For it is only when men are sick of things present, that they long for variety, and therefore have a very forward faith and affection for whatsoever prophecies and signs seem to give them the hopes and promises thereof. As Nature hath seated in some bodies a kind of restless desire of change, and motion from their present state, so humour, (or interest) hath placed in some minds a kind of perpetual motion, an eternal desire of change and alteration: And therefore Prophecies, Omens, Stories of Prodigies, shall be readily attended to and contended for, for these things feed that humour, because encourageing in loser's the hopes of a better game by some new shuffling and cutting, and in all persons, not pleased with what pleaseth God, of a great change of affairs, in state. Whereas a true son of wisdom, doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as the Moralist speaks) heartily kiss and embrace all the issues of the divine wisdom and goodness: for he is not so vain as to measure the wisdom and goodness of all the results of God's counsels by the reference they bear to the little ends, interests, or opinions of so inconsiderable a piece of the world as himself; or to think his two eyes can see more than those many in the wheels of providence; He believes all events Ezek. 10. 12. to be either good in themselves; or in their ends and issues. And therefore he can live quietly ex tempore, and possess himself in peace though in destitution of any signs and tokens, common prophecies or prodigies to tell him news, and to read to him the history of a future time. Solicitous inquiries into the condition of times to come, are planted by curiosity, watered by a great disgust of things before us, and receive increase from weak fears in reference to hereafter; against Dan. 4. 17. all which pests animae, a quick and active persuasion that the most High ruleth in the Kingdoms of men, and his wisdom and goodness preside in all affairs of the world, is an easy and perfect Antidote; and by consequence, against all regards to prodigies, Prophecies, Omens, the tokens and expressions of them. FINIS. ERRATA. In PREFACE. PAg. 3. l. 17. r. salving. p. 5. l. 7. after Usurp insert upon. In TRACT. Pag. 6. l. 16. r. born. p. 11. l. 30. r. upon after strike. p. 15. l. 20. r. and so instead of because. p. 16. l. 8 r. it after make. p. 17. l. 6. r. is or was. Et l. 18. r. owning. p. 22. l. 27. r. out after laid. p. 31. l. 8 r. fiery. l. 22. pascitur. p. 35. l. 8. insert the words of. after the. p. 41. l. 12. r. stands after world. l. 13. pillows. p. 57 l. 17. place the comma after thereupon.