forth Mazzaroth in his season or canst thou guide Arctiorus with his sons Knowest thou the Ordinances of heaven canst thou set the dominion thereof in the earth In Arithmetick who can number the clouds in wisdom In Natural History knowest thou the time when the wild goats of the rock bring forth c. 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 urg'd next with the words of the Prophet Ioel. chap. 2. 30 31. I will shew wonders in the heavens and in the Earth bloud and fire and pillars of smoak The sun shall be turned into darkness and the â—oon into bloud before the great and terrible day of the Lord. The day of the Lord is near the Sun and the Moon shall be darkned and the Stars shall withâ—raw 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 Mens hearts failing them for fear and for looking after those things which are coming on the Earth for the powers of heaven shall be shaken 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 as some of the Hebrew Doctours observe to intitle days eminent for any unusual expressions of Divine favour or displeasure Days of the Lord whereas we find this day prefac'd 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 occurrence in the Prophets expressive of some wonderfull evils 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 c. but as so many figurative expressions of some white and gladsom days shortly to succeed Particularly the learned 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 darkning of the heavens falling of the stars shaking of the earth flying away of the Mountains c. 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 Iews and obstinate Gentiles set forth in such expressions were but supremi judicii specimina little images and types of the last and dreadfull judgement and therefore not unfitly character'd by the terrours and horrours which shall usher that last and great Day 4. Because these are expressions mighty and vehement and so very expressive of and sutable 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 c. Now in this figurative sense the words were accomplished in their first and original intention when that great misery was brought upon the earth by Nabuchodonosor and they receiv'd a further degree of accomplishment as S. Peter intimates Act. 2. 19. under the Romanes when the land which was but shaven before by Gods 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 judgment of which some Interpreters solely understand it Propecies have their Gradus Scalus compleâ—enti as the Lord Bacon speaks the last day only is that true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fulness 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 darkning 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 signe thereof tells his Disciples Great earthquakes shall be in divers places and famines and pestilences c. now earthquakes have been numbred 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 Gods bow without a string in the heavens is to us a signe 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 Gods institution advanc'd to the dignity of a signe of grace and favour Thus when God had told the people that as an expression of his great displeasure against them for asking 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 the people
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 't is 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. 'T was 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 Gods miracles carried majesty in those visible characters of Power Greatness Wisdom stampt 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 sence such as are judgements upon Persons or Nations of a dreadfull and unusual figure and condition sudden arrests by death strange diseases death by lightning or the fall of a towre unusual plagues defeats of Armies at huge odds and disadvantages muâ—rain of cattel very unseasonable years c. 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 Argmâ—ent take to any other Oracle to resolve us if we intend to be wise to sobriety It is but a just valuation of our selves to let no vulgar notions commence our perswasions before they have past 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 Prognosticks of judgements suddenly to ensue upon whole Nations or particular persons It is especially ignorance of their causes and ends which hath preferred some of these Natural Prodigies to so great a veneration and regard in many mens minds As Ethnicism of old made the gods it worshipt so ignorance oft makes the Furies it dreads This Thesis I shall endeavour to perswade 1. By some general Reasons and Arguments 2. By a particular Induction and Survey of such as seem most plausibly pretended the silent Monitours 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 doubtfull and uncertain indication That proved from the confessions of their ablest Expositours From their different Expositions in all times The Interpreters of them banisht the Iewish Common-wealth of old upon this account Philo. Thuanus The Argument further urged from Tully God's Signs express The uselesness 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 publick 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 vanity of receiving them as a kinde of indications in bodies Politick is this Their pretended indications are so hugely perplext doubtfull and uncertain that it cannot be concluded what judgement they portend or when to ensue or whether private persons or whole Nations be alaâ—m'd by them If God do write Fata hominum in these mystick characters there is none on earth found able to reade the writing and with any certainty to make known the interpretation thereof Most of their Expositours like those upon Aristotle are rather Vates quà m 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 plurâ—s de sese fermè Opiniones quà m crines sparsit To a like purpose Tycho Brahe discoursing de Nova stella Cygni Ann. 1600. Decreta Phoenoâ—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 â—â—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 publick Professours of the Arts of Divination by any unusual Phoenomena in Nature we shall observe Earthquakes Comets Lightnings c. 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 sence as the passengers pâ—ancy would impose upon them That pluvia purpurea bloudy rain in the language of the Naturalists falling at Bruxells Ann. 1646. concerning the reason of which there are extant the several judgements of Learned men was no doubt received by timerous and softer phancies as a presage of a bloudy war suddenly to ensue whereas others owned it tanquam Omen pacifici foederis and a Signe that heaven would sooner rain bloud then there should be any further effusion thereof on Earth or Sea as the Poet expresseth himself upon that occasion Iam 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
signs were generally great and mighty transcendent to the powers and possibilites of Natural Agents that it might appear his power was greatly concern'd in them and that they came forth upon a greater purpose then the bare service of the laws of Nature and the powers of some second Causes 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 mercy or judgement to all which purposes they ministred heretofore God was pleas'd heretofore suitably to the non-age of the Church to address himself very much to the lower faculties of the Soul Phancy and imagination accordingly we finde Prophecies deliver'd in vehement and unusual schemes of speech such as are apt greatly to strike and affect upon imagination Christ was promis'd 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 forc't upon the spirits of men heretofore by the terrours of a thundering heaven and a burning mountain 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 Spirit and the fears of the Church excited and her faith assisted by mighty signs and wonders the withdrawing whereof the Church bewayls they all vanishing as the light of divine Revelation prevail'd as stars doe upon the approaches of day-light 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 discover'd in the world Who caused not his voice to be heard in the streets and to the condition of a Reasonable Being made to be manag'd by steady and calm arguments and the words of Wisdom heard in quiet in a smooth and serene temper the mysteries of the Gospel come forth cloth'd in sedate and intelligible forms of speech the minds of men are not now drawn into ecstasie 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 blinde restoring the sicke and lame not causing of thunder and storms as Samuel but appeasing them none of them such as the Jews call'd for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signs from heaven such prodigious and affrighting thunders and fires which attended the delivery of the law and the spirit of Elijah Indeed the Veil of the Temple was rent 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 prophetick emblems of the great change shortly to ensue in heaven the way of worship and religion and Earth the powers and 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 issu'd 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 usher'd the way for and determin'd 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 terrours the law of the Messias was deliver'd upon the mount in the small and still voice and is set home upon the hearts of men by the terrour onely of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a more heavy vengeance in another World then 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 minde to fear his threatnings more then 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 judgment non in Erratis Naturae sed seculi Thus have I endeavour'd the proof of the Thesis propos'd by some general Reasons and Arguments Others there are of as great moment which that I overlay not the Readers patience shall be reserv'd as so many nerves and sinews to run through and hold together the main body of the ensuing Discourse SECT II. Some Particular Prodigies prov'd 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 Prov'd not to be signa operantia of any evils in Earth The difficulty of determining the specifick Nature of a Comet prov'd no incenst exhalation by a Considerations further evinc't no effective cause of evil from the dimension and the acknowledg'd altitude thereof Three Arguments to prove them not to be Signa indicantia of any evils The difficulty of reprehending any errour which bottomes in phancy and imagination The Omission of a particular discourse concerning some other Prodigies excus'd THat which the law of our intended method lays next before us is the proof of the Thesis propos'd by a particular Induction I shall therefore direct my thoughts upon some t were 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 receiv'd by the faith or fears of most times as a kind of Beacon fir'd 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 dreadfull images of some mighty scourge prepar'd to correct a froward world withall With the Poet it passeth as a rul'd case Nunquam coelo spectatum impunè Cometam A comet never shone from Heaven to give the world any pannick fears The Astrologers as confident of the final as the Peripateticks 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 mystick characters of Heaven Indeed any alteration and unwonted wrinckle in the face of heaven is thought like a frown a presage of anger and some intended evil partly because Heaven is conceiv'd the throne of justice whence 't is most proper to
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 discover'd in turning the Wilderness into a standing water and 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 prescrib'd them resolve us that their general stillness and order is owing to Him who rideth upon the Heavens whose Wisdom and power moderates all their blind and impetuous forces A truth which the ancients coucht in their fable of the Gyant Typhon which signifies swelling out bidding battel to their most ancient Deity Pan or Nature but bound up and restrain'd by him in Nets as 't were 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 wounderfull oâ— themselves to Him who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great wonder worker who is accordingly to be acknowledg'd in them all And therefore though we fear not a Comet or an Earthquake yet may we thence take occasion to quicken our selves 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 timorâ—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 loose our Philosophy in Religion by a total neglect of second causes and turning Superstitious so neither must we loose 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 Resurrection God hath vouchsaft us as Theodoret notes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many pretty imitations and natural Sermons thereof as the rising again of decay'd plants from their roots in the spring the return of herbs and trees from their dying seeds into life again Thus the frightfull eruptions of fire from the earth wonderfully eclipses of the lights of heaven the strange fires sometimes discovered in the air the mighty tremblings of the earth may serve like Hierusalem pourtra'd by the Prophet upon a tile as little maps and imitations of that more dreadfull 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 cloth'd with darkness the heavens shall be on fire the elements shall melt with servent heat and the Earth with all the works therein shall be burnt up Caecilius the Heathen derided the Christian doctrine of a final 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 disturb'd Now these strange alterations in nature are but prefaces to much stranger and the breakings 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 Longiniâ— observes 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 occurre which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strange vasâ— and in comparison with our selves bigg 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 oceaâ— the vulcanos of â— Etna as objects which command the mind to wonder and ecstacy The Soul hereby gives silent testimony to it self 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 wonderfull and admirable Now then as there are in Nature the Art of God those admirable curiosities appearing in the elegant fabrick of the creatures the mysterious anatomy of parts and those more subtile 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 goe 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 wonderfull 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 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 stiffe and stuâ—born to be turned to the seal of Nature to receive those signatures and impresses which are best and primarily intended to be stampt upon it A defect which escapt not the notices of many contemplative Heathens who could not resolve themselves of the proper cause thereof Divine malediction layd 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 it self now
entertain'd 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 signe of their Lord when all his predictions concerning the Temple and Nation should come to pass and he had mentioned amongst others Great earthquakes they were then prefer'd a kinde of Sacraments and prophetick 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 dwelt 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 stampt 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 inclose and distinguish them from the common issues of disturbed nature As 1. Their greatness the Text styles them great earthquakes It is likely there appeared in them more then 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 finde it made an Epocha in the Jewish histories Iosephus reports that some furlongs of the mountains about Ierusalem were rent asunder and cities swallowed up by it If Aristotle styled the Celtae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 loose 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 intituled to the rub of some casual impediment but to the hand of heaven over-ruling 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 signe 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 terrours of so many earthquakes generally singled out in Scripture as the monitours 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 fâ—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 darkned 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 signe not as Eventus mirabilis but as Eventus praedictus 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 signe of Gods 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 signe 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 fearfull desolation approaching whereof it was appointed a signe 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 Oratour 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 kinde of feet of clay which will at last deceive and siâ—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 hurtfull 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 perswasion The conceit of Gods giving forth some shadows and pictures of his great works before he set about them toucht upon The Authours judgement of Apparitions delivered in five Conclusions An enquiry into the truth of the Prodigies mentioned in Josephus The wonderfull 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 kinde of fish to the shore the firing of houses by lightning disorderly ebbs and flows of the sea some spots as it were of bloud 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 fastning upon my hand I shall shake off as the Apostle did the venemous beast and deliver the observation of them to that smoke and darkness whence it did at first proceed that my Reader nor my self derive no infection from so hurtfull and headless a vanity 1. I style the observation of such things a very hurtfull 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 blinde necessity all he could do was onely to foresee an evil and so to piece out his power with his courtesie by these and the like accidents to awaken men to shift for themselves and as they could to get
credited by Apostolical citation the writer of the book of Maccabees who speaking of Hierusalem thus delivers himself It happened that through all the city for the space of almost 40. days there were seen horsmen running in the ayr in cloth of gold and armed with lances like a band of Soldiers And troops of horsmen in array encountring 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 be prefac'd by fearfull fights and great signs from heaven Luk. 21. 11. a place which our expositours generally conceive fulfilled in that and other prodigious accidents related by Iosephus and subscrib'd unto by Eusebius as the atrati deformes nuncii of so fearfull a â—estrustruction as ensued 2. Because the destruction of Hierusalem was a kinde 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 dreadfull pangs and throws so the destruction of Hierusalem was usher'd by its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fearfull 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 terrours of his coming by attending the Judge of quick and dead Mat. 25. 31. so this judgement upon Hierusalem 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 twenty thousand even thousands of Angels In short some of the Prodigies preceding the fates of Hierusalem seem such equal and proportion'd representatives of those more terrible disguizes which the face of nature must put on at that last and great Day that the so call'd Sibylline Oracles make choice of many of them to describe the horrours of it by Cum visi fuerint coeli stellantis in Oris Nocturni gladii casus ad solis ortus Pulvis è coelo terram descendet in omnem Protinus medio câ—rsu lux aurea solem 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 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 Gods works of a more catholick 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 receiv'd as the praeludia a Kind of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to that great mistery of the incarnation The general conversion of the Gentiles was as it were essay'd in the particular conversions now of a person and then of a family to the Jewish Church The universal conflagration of the world seems limn'd forth in the fiery destruction of Sodom and Gomorrah That mighty storm of vengeance which fell upon Hierusalem and the Jewish Politie was prefac'd by some lesser drops the many miseries which our Saviour stiles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beginning of sorrows and those judgements of an unusual make and character which sometimes overtake more publick and notorious criminals seem a kinde of praejudicia judicii and assurances that God hath appointed one great Day wherein he will judge the world in righteousness Thus the relation of his going forth to his strange work indeed upon Hierusalem attended with the visible apparitions of Angels in armed troops in the ayr may be concluded probable that so there may be some slender draught of the solemnity of that day when the thrones of Iudgement shall be set and the Iudge attended with ten thousand times ten thousand ministring 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 Saviours prediction Luk. 21. 11. but in this and some other prodigies related by Iosephus with the favour of a great probability but not as an undoubted truth 1. Because the single credit of Iosephus 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 converst 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 follow'd evils great enough for the solemnity of presages as also because it will appear upon a compare of the same Stories related in Scripture and Iosephus that he usually tunes his relations to the common humour both of Greek and Latine 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 comeing to the Altar brought forth a Lamb which makes the whole relation of his other prodigies smell strongly of an imposture T is sufficiently known how much this resembles many other legends related in the Romane 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 voyce therein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let us goe 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 disguis'd whose usual doctrine was that the Gods when their Temples and Altars were defil'd or taken us'd to take pett and adytis arisque relictis to betake themselves to some more hallow'd 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 my self to throw out a relation which
power and dominion of the Prince of the powers of the Ayr extends and how far he is able to ape a Miracle by those wonderfull 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 advanc'd his kingdom are Oracles and Miracles and we shall finde Lucifer his ambition of being Similis Altissimo exprest 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. Saviours a scension Mat. 24. 24. and some expound those two horns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like to the Lamb which the Dragon is said to have of those two powers of giving forth though tinsell 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 touchstone of Philosophy to discover them by was so far abus'd 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 foremention'd or the like extraordinary works to be transcendent to the powers and abilities of the infernal kingdome 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 finde all along that God reserv'd his miracles onely to attend some great and excellent ends and occasions so great that the person and service of Iohn the Baptist seem'd not great enough to receive the honour of a Miracle We read of but three Ages of Miracles â— When the law was to be given and the â—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 restor'd to its just reverence and regard amongst that Apostate people the ten Tribes who were fallen into so lethargick a sleep that there was no awakening of them into a sense of God and duty but by the loud voyce 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 affixt unto for as the writing without the seal wants authority so the seal without the writing certainty and significancy Gods miraculous works have been generally level'd 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 practise 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 t is but necessary that we understand what errand this or that supposed miracle comes forth upon and upon what account we are concern'd therein Where men understand not the meaning of Gods voice he speaks but into the ayr Now what prophet have we able to lead us to the true meaning of any such great wonder if it be Gods Embassadour 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 the intended signs of an approaching judgement viz. First That dreadfull eruption of fire from mount Vesuvius in Campania first hapning in the second year of Titus after the destruction of Hierusalem by the Romane souldiers under his command which was attended with such tragedies that the reverend D. Iackson doth more then incline to believe that the foremention'd places in Ioel 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 Gods Text and the Historians comment both together Ioel 2. 30. I will shew 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 c. Dio. Hist. l. 66. Bloud and fire Audires ubulatus foeminarum infantûm quiritatus clamores virorum alii parentes 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 quà m 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 bloud Iam dies alibi illîc nox omnibus noâ—tibus nigrior densiórque quam tamen faces multae variáque lumina solvebant ep 16. Mox dies verus Sol etiam effulsit luridus tamen qualis esse cùm deficit sâ—let Nox non qualis illunis nebula sed qualis in locis clausis lumine extincto c. 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 Solem obscuraverit nec mediocris etiam Romae trepidatio complures ad dies accidit c. 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. Mens hearts failing them for fear and for looking after the things which are coming on the earth Erant qui
in the cause because that is displeasing to God thus Iosiah 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 doubtfull 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 excercised senses as our selves chance to mistake it It were therefore heartily to be wisht that men had that largeness of heart as not to think heaven and earth concern'd in the standing or falling of their little interests and perswasions that they would leave off that worst kind of enclosure the entailing salvation solely upon their own party and not goe about to hedge in the Holy Dove by appropriating the graces and influences thereof to themselves For then men would not be so prone to believe Gods judgements design no higher then the service of their little passions and animosities and that he is as little able to forbear and make aâ—lowance for the mistakes and infirmities of men as themselves Personal judgements extraordinary are to be regarded as Gods visible 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 seâ—se of the loss of those parts which the fire hath already seaz'd 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 pleas'd to make their proxies in correction Great judgements are not to be interpreted so much the signs of our brothers 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 unâ—ervaluing of our pains to paraphrase a little upon our Saviours words upon the occasion Vers. 1. There were present at that time some that told Him of the Galileans whose bloud 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 â—undem after the same manner for I conceive our Saviour doth not vary his speech vers 5. when discoursing of those which perisht 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 Iudas of Galilee of whom we read Act. 5. 37. whose great doctrine it was that it was unlawfull 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to pay tribute to the Romanes or to acknowledge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any mortal Lords after God had been their King or to offer sacrifice for the Romane Governours Now Pilate provokt by the dishonours or the dangers wrapt up in this doctrine stains the Altar with the bloud of these seditious sacrificers setting upon them now come to Hierusalem 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 â—undem and others ad modum similem For as these Galileans perisht on the feast of Passover in a sedition varnisht 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 Gods sake pious pretences that they especially were Abrahams 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 perisht in the ruins of the City of which that Tower carried the image and representation in which they were surpriz'd 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. Iackson absolutely and in themselves consider'd as any intended signs of the time to that Generation nor doe 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 suddainly fâ—ll upon the Jewish state upon the rising of this cloud no bigger then a mans hand the death of a few private and inconsiderable persons As a forain Divine speaking of the English art of preaching said truly plus est in Artifice quam in arte it derives more from the Artist then any set rules of art so we may say upon our Saviours prophecies and foresight exprest upon this occasion plus fuit in significante quam in signo His prophetick paraphrase upon that sign gave it that significancy and expressiveness whicâ— of it self it had not the type speaking no more without the divine gloss and sanction then the smiting of any King upon the ground three times with an arrow now signifies that he shall smite his enemies three times because the the instance was once by Gods appoyntment 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 consider'd that while he like the leech drew all this bloud to serve his own bloudy and revengfull Nature the great Physitian intended it as meâ—icinal to the body of the nation to teach them the wisdom of a speedy repentance therein least a like or greater judgement should surprize 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 secur'd from the arrest of Judgement by the religion of an Altar and the prerâ—gative of a Temple All
do or know hugely beyond the common standard of humane attainments Of which kinde of Mountebanks there never wanted examples in all Arts and Sciences In Astronomy we are detain'd 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 vertues 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 bodies of an art to read and expound all the cryptick lines in your hand and face In Medicks 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 mankinde 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 enquiries 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 wrapt up in the sacred numbers and names the intent and meaning of Prodigies some more spiritual discoveries and mysterious notions in Religion c. All which pretenders to a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 somewhat beyond the common size of humane ability men are easily perswaded 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 rais'd and excellent knowledge then 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 necâ—ssary to confront a kinde of sullen resolution against to an almost obstinate propension of minde 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 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the recreations and entertainments of children and the weak supports of the gainfull trade of cheating and imposture they would all like fables which want Auditours 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 perswaded into a great resolution against all such subtile 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 render'd to the neglect and scorn of subtile men because appearing to them but a cold form of some pitifull modes and observations a system of blind fears or lean and ignorant imaginations What hath been hitherto discourst if it any where seem to hit hath not been at all levell'd 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 wisht that there were a kind of Philosophy-office wherein all such unusual occurrences were registred not in such fabulous and antick circumstances wherein they stand recorded in the writers of Natural Magick designing nothing but wonder in their Readers nor with a superstitious observation of any such dreadfull events with which such relations are usually stain'd in the writers which intend a service to religion in them But in such faithfull 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 maximes in Philosophy deliver'd upon a scanty 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 flie 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 bestow'd 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 Prognosticks of any future evils and approaching alterations in the state Which that they may take the readier hold of the Reader even blunt nayls will enter a soft and yielding matter I doe 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 plac'd 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 loosers the hopes of a better game by some new shuffling and cutting and in all