have multitude and varietie of examples that teaches us to count of sinne as a certaine forerunner of divine vengeance unlesse repentance intercept And to take Repentance Faith Obedience Piety Justice and Charity for assured pledge of Gods love and purpose of blessednes in every kinde According unto these we are to regulate our hopes and feares Humility is a speciall token of honor ensuing and pride a forerunner of destruction He that goes on in an evill way shall not prosper at the last though the Sun Moon and Starres should seeme to fall downe and worship him as they did sometime to Ioseph And he that feareth God and escheweth evill may be confident that all shall worke together for the best though Hell were for the present let loose upon him Yea though God himselfe should make a but of him to empty his quiver in Foure hundred Prophets may say to Ahab Goe up to Ramoth Gilead and prosper Yet Ahab falls there for he had sold himselfe to worke wickednesse Romes merchants will not believe her fall but they shall certainly see and lament it Babylon sayes I am and none else besides me I shall not sit as a widdow neither shall I know the losse of children But these two things saith God shall come to thee in a moment in one day the losse of children and widdowhood they shall come upon thee in their perfection c. In sinning there be some circumstances which are more immediate harbingers of judgement and so likewise many particular sinnes Backsliding as in Solomon Presently hereupon God stirred him up adversaries Raeshnesse in things which require a waighty consultation as in Rehoboam Selfe-will as in Iosias Impudency as in Absolon But I had rather leave particulars to the studious Readers observation So on the other side humility wisedome patience importunity in prayer diligence in well doing doe more especially demonstrate Gods purpose to manifest his especiall mercy But those praedions which we have now especially to consider are of another sort § 8. To speake more fully of the Matter of Prodigies in generall I conceive it is some speciall accident happening by the providence of God The things about which such accidents happen are diverse and according to the difference thereof wee may count of 3. kinds of Prodigies Naturall Morall and Divine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naturall are those speciall accidents which fall out in the particular or generall course of nature Of which some are Celestiall some Elemâ—ntarie Celestiall I call those which happen about the heavenly bodies As about the Sunne Moone or other Starrs By Elementary I meane those which happen in the Elements themselves or those things which are compounded of them Morall Prodigies are those which consist in the affections passions words or actions of men Divine I call those wherein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some divine impression is more conspicuous or necessarily to be acknowledged For each of these kinds there is mutiplicity of Instances to be had almost in all Histories but it shall suffice me to particularise in some few out of Scripture That extraordinary Eclipse which happened at our Saviours passion at which the greatest Philosophers that then were much admired The plague of darknesse in Aegypt and the apparition of Angells and heavenly visions whereof we often read in Scripture were Prodigies Celestiall Of Elementary we have more variety of examples The Fire which consumed Nadab and Abiâ—â— That which fell from heaven on the Captaines and their companies sent by Ahaziah to Elijah The pillar of Fire which was for safe conduct to the Israelites in the night time The fire vrimstone which fell on Sodom and Gomorrah The Cherubims and flaming Sword which God placed before paradice The cloudy pillar which was Israels guide by day The Manna wherewith they were fed in the wildernesse The plague of Haile in Egypt That on the army of the Five Canaanitish Kings in Ioshua's time The dividing of the red Sea And of Iordan Christs walking on the water Water issuing out of the rocke And out of the Jaw bone of an Asse Bitter Water becomming sweet by casting in Salt Earthquakes Famine Extraordinary fruitfullnesse Excessive multitude of Birds as of Quailes among the Israelites or of Flyes Beasts or creeping things as among the Plagues of Egypt The strange peregrination of Creatures from their wonted habitation as the comming of the creatures into the Arke These and many such like particulars are counted Prodigies and for distinction sake naturall because some thing in it selfe naturall is the subject of them As for morall Prodigies that which is passed in the former Section shalâ—suffice because it is but a schedule that I have to write and not a volume for divine prodigies so called in a more especiall manner these following are most apparent The Sun and Moone standing still as in Ioshua's time The shadowes going backe 10 degrees on Ahaz his Diall in Hezechiahs time The new starres appearing at our Saviours birth The rending of the vaile of the Temple and the resurrection of dead bodies at the time of his crucifying c. These are sufficient to shew us what is to bee counted prodigious and what not For all particulars we have no instance Things new and strange may daily happen as God sees cause to conclude this part of the matter in hand let this note suffice Whatsoever happens extraordinarily and rarely to us or to any of the creatures hath more or lesse of the nature of a Prodigie in it Such was the strange fighting in the nombe of Rebekah Nebuchadnezzars Pharaohs and Pilates wives dreames The carriage and speech of Baalams Asse The falling off of the Chariot Wheeles of the Egyptians as they drave in the red Sea Dagons prostrating before the Arke § 9 Sufficient being spoken of the Matter the next thing necessary to be touched is the forme to shew what makes any speciall accident to be a Prodigie that is as I conceive the aptitude which such accidents have in themselues or by divine institution to portend the futurition or manifestation of something as yet not existent or not knowne As for example Bloud happening extraordinarily in raine in sweate or in the use of bread or otherwise doth fitly betokenwarre murther execution of malefactors or persecution But how comes the Rainebow to be a signe the world shall never be overflowne againe by an Vniversall Inundation whereas naturally it signifies raine This it could not doe if God had not appointed it for such an use It may be demanded what I thinke of experience If it be found by observation from time to time that after such an accident in one kind such an event in another followes may not that accident thenceforth be taken for a certaine signe of such an event to ensue I answer God is unsearchable in his wayes No observation whatsoever will inable us to trace him As the
THE VVARNINGS OF GERMANY BY WONDERFVLL SIGNES and strange Prodigies seene in divers parts of that Countrey of GERMANY betweene the Yeare 1618 and 1638. Together with a briefe relation of the miserable Events which ensued LVKE 21. 25. c. And there shall be signes in the Sunne and in the Moone and in the starres and upon the Earth distresse of Nations with perplexitie c. All faithfully collected out of credible High Dutch Chronicles and other Histories by L. Brinckmair Captaine As also a learned Godly Sermon preached before the Lords the States at Norrimberg Anno. 1638. LONDON Printed by JOHN NORTON for JOHN ROTHVVELL and are to be sold at the Sunne in Pauls Church-yard 1638. A BRIEFE DISCOVRSE OF PRODIGIES by way of Preface to the Treatise following Section 1. MOst divine is that Axiome God and nature do nothing in vaine Nature is that constant order of being and working which God hath appointed for the creatures Where there is order and that order constant and both determined by an infinite wisdome there must necessarily be some good end propounded by the Ordainer and all motions effectuall for accomplishment Yet the course of Nature is subject to many alterations because there is a God above nature who hath set bounds for the creatures but none for him save the counsell of his will Whatsoever the Lord pleases that doth hee in Heaven above and in the Earth beneath § 2 Hereupon it followes That even those things which come to passe according to the course of nature are very considerable because they are â—ffected according to Gods ordination His invisible power and Godhead may be seene in them Nothing is so small but his providence extends to it Praesâ—ntemque refert quaelibet herba Deum In every tender grasse God may be seen as in a glasse Divine praescience were far from being as indeed it is all Infinite did it not extend it selfe to every accident Nothing is or moves or suffers in any kinde but in subordination to Gods eternall decrees that his wise purpose may be effected And what is it which we see or heare of in any of the creatures which affords not some morall and divine use The world is Gods great booke in Folio Every creature is a severall page in which wâ—e may reade some instruction to further us in heavenly wisedome The Occasional Meditations of such as are piously devoted give us sensible demonstration of this Prophane then and irreligious are they that looke on the ordinary course of Gods providence but never looke up to God in holy meditation Whereas everything wee see is like Iacobs Ladder The foote of it is in earth but the top is in Heaven We should therefore looke beyond our senses and use them as a prospective glasse to see God through that he may be brought nigh our hearts though wee be farre from his glorious presence That Philosopher seemés to have had some secret inspiration from the almighty who being asked wherfore man was made answered coeli contemplandi gratiâ For God indeede made us to study himselfe and minde things above Why was Adam put in Paradise Onely to till the garden without taking other care or pleasure rather that by imploying himselfe about the creatures he might more distinctly meditate of every one to inflame his affections toward God And what is it which affords no instruction Toades and such like seeing man fly from them presently A lively Emblem of lapsed mankinde which cannot indure Gods presence we being conscious to our selves that we are worthy of his hatred Seeing poore wormes made by God in such a condition that every fooâ—e may tread on them and them without meanes to revenge or resist that hurt we should hence learne humilitie patience and all subjection to the will of God Every Cocke crowing is a lesson of Repentance Every sound of a trumpet an Alarum to the last Iudgement And every puffe of breath a Memento mori For what is our life it is even a Vapour appearing for a little time then vanishing I am 4. 14. § 3 This supposed it followes further Those things which are more rare in the course of nature divers contrary or above are more then ordinarily to be thought upon For of every such thing it may be said Digitus Deiesthic God hath an immediate hand in them they are for speciall use Having therefore in the Treatise following the wonderfull things of God reflicted to us as in a glasse by an historicall gleaning together of some remarkable Prodigies which of late Yeares have happened in Germany with the Events which followed them it will not bee superstâ—ous to take something along with us in reading them touching the nature ends and use which is to be made of such like according to the Scripture The rather because they are in themselves like the writing on the Wall in Beshazzars Palace which Sooth-fayers Astrologians and Chaldâ—â—ns could neither understand nor reade Who can reade Gods riddle but they who plough with his Heifer None know what use to make of his workes but they who meditate of them according to his word with the helpe of his spirit Hence it is though some are carefull in observing them yet few have the happinesse to profit by them Most men profanely disregard them being of Gallio's temper carelesse of such matters Some suâ—â—itiously abuse them Many onely gaze and wonder Few know what they meane and therefore skip them over as unskilfull readers use to doe sentences of Greeke and Latine which they understand not To remedy this in some part Here is my indeavour in hope of Gods blessing The worke of the Lord is great sought out of all them that have pleasure therein Psalm 111. 2. § 4. If the question be what Prodigies are the answer may be Signes and wonders wrought by God immediately or by others at his appointment to signifie his pleasure aforehand touching some speciall mercy or judgement ensuing The Treatise cals them Prodigies that is praedictions or foremarnings So much the word implyesa. In Scripture phrase they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signes and wonders Joel chap. 2. v. 38. calls them wonders St. Luke chap. 21. 11 calls them fearefull sights and great signes St. Peter tearmes them wonders in Heaven and signes in Earth Acts. 2. 21. Of signes some are to represent Some for commemoration Some to assure Others to prognosticate whereof some be ordinary others extraordinary Prodigies be extraordinary prognosticating signes They are also called wonders not because they are all miracles in propriety but because they seeme to bee unto such as know not the causes and effects of them and therefore cause wondring A miracle is that which happens besides the order of all nature particular and generall For a stone to moove upward when it is throwne is contrary to the particular nature of a stone yet no miracle because all things give way to violence The
hanging of Mahomets iron tombe in the Ayre if it bee as it is reported is no miracle because it may be drawne up by vertue of some Loadstone above it But every thing is a wonder whose cause we know not or at least which wise men know not Admiration alwaies rises out of some degree of Ignorance There is therefore a difference betwixt a miracle and a marvell d under the tearme of wonder 3 Severall things be comprehended 1 Speciall rarities in the course of nature and in the actions and affaires of men e Secondly miracles properly so called Thirdly whatsoever it is which makes the wiser or greater part of men to admire as wel as fooles however it be called Alwhich are here included under the name of prodigies § 5 Having briefly notified the meaning both of the name and thing in hand the next thing most necessary is to consider of the author who gives being to things prodigious and appoints their use That must needs bee God who is the onely Alpha and Omega The center from which all lines are drawne and the circumference wherein they are terminated All predictions whether they bee naturall or supernaturall must needs originally issue from him that decrees things from eternity and causes them to exist in time in all circumstances according to his appointment This hath alwaies been out of controversie not onely among Christians but also among the Philosophers yea even amvng the very Vulgar heathen But though all have reference to God yet not all alike Some things hee either doth immediately or at least wise seemes to doe for both God and nature are often clouded Many things are effected by the Ministery of the Angells Some proceed from me and the course of nature yet not without God Those things which are most common in the course of nature are to bee counted Gods workes and therefore much more those which are strange God puts these Questions to Iob. Hath the raine a Father or who hath begotten the drops of dew Out of whose wombe came the yce and the hoary frost of heaven who hath gendred it The answer to bee made is this God giveth being to al these things according to his pleasure what then shall be thought of raining bloud Fire and such like No otherwise then according to that The Lord rained upon Sodom and Gomorrah fire and Brimstone from the Lord out of Heaven He threatens such aforehand and he alone hath power to effect them Therefore when we see or heare of any such thing we can doe no lesse then acknowledge in the Psalmists words This is the Lords doing and it is marvellous in our eyes Psal 118. 23. § 6 But how is it that signes and wonders are said to be wrought by false Prophets for so Moses intimates And our Saviour sayes expresly There shall arise false Prophets and false Christs and shall shew great signes and wonders And to like effect Paul speakes of Antichrist 2. Thess 2. 9. We read also that many signes done before Pharaoh by Moses were also done before him by the Magitians of Aegypt No doubt but Satan and his Instruments are permitted to doe great things for the triall of Gods Church and children but in all they doe they are no more but instruments Therefore that Fire wherewith Jobs sheepe and servants were consumed is fuly called the Fire of God though the Prince of the Ayre was in that the Incendiary and the bellowes and added oyle to the flame But Gods wonders and Satans differs very much Oftentimes in the thing it selfe Satan seemes to worke miracles but God workes miracles indsed Satan also makes a shew of doing many things which indeed hee doth not deluding the outward senses and the the Phantasie He alwayes lies against God or nature Therefore well saith Moses Who is like unto thee O Lord among the Gods who is like unto thee glorious in holinesse fearefull in praise doing wonders But in the ground and end there is alwayes a vast and manifest difference betwixt the one and the other All that Satan does is out of hatred envy and malice to God and man But all that God doth is in mercyor Iustice The plot which the Devill prosecutes in every particular is to rob God of his glory to make his word of none effect and to frustrate the salvation intended for the Elect. Gods immutable purpose is to glorifie himselfe to fulfill his word in all the promises and threatnings and to save those whom he hath chosen in Christ The one intends nothing but fraud and mischiefe the other to approve his goodnesse even to them that wilfully perish Satan labours to bring men into Heresie superstition and Idolatry to blind their eyes harden their hearts and wholly to corrupt them in all their wayes God would have all men come to the knowledge of the truth that they might be saved a if any desire to know how it may be knowne which wonders be wrought by God especially and which by Satan let them consider This is needlesse for us curiously to inquire after and fruitlesse to bee knowne Our duty is to looke upon all good and evill as coming from God as Iob did saying The Lord hath given and the Lord hath taken c. Shall wee receive good from the hand of the Lord and not evill And though some Prodigies be but rarities in nature yet are wee to ascribe all to God in as much as nature is his handmaid and even of naturall things there is more to be made then a naturall use § 7 As for the matter wherof Prodigies consist that is worthy to be considered of but warily to be determined A confused Notion that some things are prodigious without knowledge of the particulars and whether it be good or evill that is portended hath bred and nourished much curiositie and superstition needlesse feares in some fond hopes in others there have anciently beene a sort of men who have made it their study and profession to teach what is ominous and of what such were the Soothsayers Astrologians Chaldeans and the like But the light of the Gospell hath made all these see ming starres to vanish And yet still pride curiositie infidelity like bitter rootes growing in the heart of mankinde naturally leade them much what in the same way Hence it is that almost every accident is by some counted a signe of good or evill lucke according to our common phrase To reckon up particulars in this kinde would be both tedious and ridiculous But it must be granted that some things are Prodigious true And that some things are so in reference to particular persons and families Some to Countries Nations and whole States This also cannot be denied Whatis then the rule to know them by No vulgar conceit no nor every pretended reason Nor yet all manner of experience so far as wee are to regard Prodigies The Scripture is a sufficient rule Therein we