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
A DISCOURSE CONCERNING PRODIGIES WHEREIN The Vanity of Presages by them is reprehended and their true and proper Ends asserted and vindicated By IOHN SPENCER B.D. Fellow of Corpus Christi Colledge 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 Iohn Field for Will. Graves Bookseller and are to be sold at his Shop over against Great S. Maries Church in Cambridge 1663. Imprimatur Cantabrig Maii 23. 1663. Edv. Rainbowe Procan Richard Minshull Theoph. Dillingham Io. Pearson The Preface THe most proper Objects of admiration in the Divine wisdom are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the unsearchable depth and rich variety thereof That admirable diversity of gifts and abilities of minde vouchsated to men to serve the necessities of those times and places to which they are appointed that elegant variety of Beings in the world that gratefull 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 sence 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 minde 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 minde that doth not ad pauca respicere but that did look the whole systeme 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 easie 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 Dei an emanation from and transcript of the Nature of him with whom is no variableness nor shadow of turning Now these Errata Naturae Natures steppings out of its more common road have been received by the faith phancy of most times tanquam Dei Feciales as Gods Heralds to proclaim his purposes of war and vengeance upon men and as a kinde of reall prophesies 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 conquer'd as in a miracle doth report and confirm the truths and counsels of God so Natura impedita Nature disturb'd and hinder'd as in a Prodigy doth proclaim his approaching judgements The designe therefore of the present Discourse is with freedom and sobriety to make enquiry how far any kinde of Prodigies signal or poenal 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 ayr 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 publick 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 designe at least be profitable to very great purpose viz. First To secure the peace and tranquillity of common life For if whenever the skie is red and lowring 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 minde by a very crackt and litigious title How can a man as he is counselled eat his bread with joy and drink his wine with a cheerfull heart if every strange accident must perswade him that there is some sword of vengeance hanging over his head by a threed ready to fall down upon himself or that common body he relates to in whose welfare every good man concerns himself Mens hearts will be alway failing them for fear and for looking after the things which are coming on the earth Luke 2â— 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 direfull Omens of an approaching evil Cur hanc Tibi Rector Olympi Sollicitis visum mortalibus adderè curam Noscant venturas ut dira per Omina claâ—es Lucan Pharsa 2. Which words that I may the better serve my purpose of them I thus make English Why doth Heavens Lord foretell mens fate By Omens and so antedate Their evils twice unhappy must Men take up misery on trust I 'd yeeld 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
and visions which frighted them in the night Besides secondly they were Times of publick 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 jealousie and therefore they all seem to carry terrours 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 minde with black dreadfull 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 bloud from the redness of the colour when fear hath once softned the spirits and disabled the minde 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 nourisht by the soft and easie fears of men in affliction when their fancy like mettal 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 withall Did God ever take sacrifice from the devils altars The devil indeed hath alway been Gods ape but God will alway 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 designe was to employ and perfect the minde 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 Ethnick Divinity in which if there had been aliquid sani to be sure the devil would have hindred 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 c. 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 of Events arbitrary even because they are Natural are owing to as necessary causes in Nature as the more common and easie 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 shewn 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 stampt 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 Archeus 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 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 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 then what sober Reason can warrant us to conclude any necessary and natural occurrences the prophetick signs of Events to us purely arbitrary and contingent Either all such irregular accidents shall be allow'd presages of future judgements and then every Nation will become a Mago◠Missabib and what was threatupon the Jews our lives shall alway hang in doubt before us we shall then fear night and day and have no assurance at least no comfort of our lives or else some onely of these Prodigious Events shall be so acknowledg'd but then at whose feet must we sit to learn which are onely the Interpreters of the power of Nature and which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods messengers to proclaim to a Nation that the days of its visitation are approaching Certainly signs of judgments extraordinary must themselves be such they must as the Prophet 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 Gods real
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
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 Prognosticks 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 onely ape and resemble them but such luminous bodies which are carri'd with a kinde of regular and uniform motion and extend their continuance oft to the space of many weeks or months and so seem a kinde 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 own'd the signa Operantia the effective signs of any evils ensuing for thus 't is vulgarly concluded upon this presumption that they are a kinde of hot and sulphureous exhalations set on fire which as 't were the feaver of Nature prey upon the humidum the moysture 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 encline to feavers to promote choler in Princes and Nations and so to lay that fuel in men which will soon break forth into the flames of publick wars and confusions The Reasons I shall tender to perswade the contrary shall not be many because I designe not a triumph but a victory and would not that this part should swell beyond the just measures and proportions I shall content my self 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 signe of evil in this lower world from the General Nature thereof As for its more specifick 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 Enquiries about heavenly bodies usually conclude in wonder and doubt Accordingly in this argument we shall finde all sorts of Philosophers ancient and modern profess themselves unresolv'd and modest but onely the â—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 't is a mercifull justice that we should be humbled into a sense of our sin and ignorance by our being pos'd 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 sufficienly serve the reprehension of that vulgar conceit now before our consideration that 't is 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 â—ind of heavenly body First It is no exhalation incenst This may appear first from the constant equality and evenness of its light and figures the main body of a Comet is observ'd to maintain an even and constant rotundity and to send forth a direct and uniform ray of light in the tayl or train thereof whereas if it were a fire it would shift its figures according as the necessity of that Pabulum whereby it is maintain'd did require and would appear greater or less according as it had more or less subdu'd and prevail'd 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 alway in either direct or circular motions 2. From the clear and constant visibility of them Nothing checkes 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 incenst 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 suppos'd 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 ceas'd the parts which lye next the sun or the suppos'd 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 though not all subject to one and the same law of motion because observ'd 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 determin'd by the air or the circumstances of the matter which feeds it which way it shall move and incline it self 4. And lastly From the dimensions of a Comet Tycho measur'd in the tayl 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 trâ—â—â— 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 return'd 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 shew 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 kinde of heavenly body it is is as difficult as unnecessary in this place largely to deâ—ine That such a one it is was a truth credited by the joynt suffrages of the more Ancient Philosophers Aristotle seems the first who presum'd against the sense of Antiquity to degrade Comets from heaven to the degree and place of meâ—â—ors set on fire by his ignis elementaris He had one Philosophy â—â—â— 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 onely interposing here and there a few knots to exercise the subtiler sort of his auditors not much caring though it were hollow and fill'd out with little besides aery words and easy speculations beyond which the most never take care to search and enquire Largely to endeavour the proof of this truth would be to undervalue the pains of more able Undertakers in this argument and to over-doe the end to which this discourse is levell'd In short to omit the consideration of its rise and setting the Parallax of a Comet is found much less then 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 strait and inconsiderable that as hath been prov'd 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 doe Our second Argument to evince that no evil in this lower world owes it self 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 tayle thereof is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not any real and substantial part thereof as commonly presum'd 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 spungy parts of the head thereof some imitation whereof we sometimes have in the beams of the setting sun darted through a dispos'd 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 observ'd that still as the Sun circles in its diurnal motion in the heavens so doth a Comets tayle veere and respect an opposite poynt 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 then in truth it is Now then can it be presum'd by any man that will ow any account of his Opinions to Reason that in it self 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 intitle it unto What History almost is there of Comets but what arrives at us stain'd and defil'd by the superstition of the writers able to support the confidence of this perswasion How little able are we after the observation of so many hundred years to assigne the effects of the most noted stars in 〈◊〉 except the Sun and Moon 3. Our last Argument was 〈…〉 the acknowledg'd 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 interpos'd by its coldness fitted to temper and qualify the heated and exciccate ayr before it mingle with that which we here breath in Besides how little able are those weaker impressions upon the ayr 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 incens'd exhalations would carry in my eye more fair appearances of truth if owing them rather the presages of seasons healthfull and desireable 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 ayr 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 Turky Barbary Morocco China Spain France Italy Germany Poland Muscovie c. now which of these can it be presum'd to level its malign aspects at Which of these was most concern'd in its presages surely none of them But as the Sun and Moon being design'd to declare the glory of God to the world their line therefore is gone forth through all the Earth so possibly God intending these wonderfull appearances in heaven not so much the monitours of his anger as of his glory would have them thus Catholick in their motions and shew themselves to such variety of people and languages 2 I argue against them from the aiery weakness of that foundation the art of presaging by them is bottom'd upon which we may take in the words of a Great master in all curious arts Portendunt Cometae juxta Saturnum pestes prâ—ditiones sterilitatem Circa Iovem legum mutationem mortem Pontificum juxta Martem bella juxta Solem toti or bi magnam cladem juxta Lunam magnas inundationes aliquando siccitates c. juxta Coronam in Tropicis Aequinoctiisque Regum interitum c. the cracks and flaws of which discourse appear so wide and visible that 't is 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 phantastical images of things and then fear them as if they were great realities Very sollicitous they have ever appear'd 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 of the Prophet to ratifie and make
purpose we find the very same instances alledg'd against them by another of the Ancients Sicut ignes fulminum corpora tangunt nec absumunt ficut ignes Aetnae Vesuvii ardentium ubique terâ—rarum flagrant nec erogantur itâ— 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 mention'd might possibly appear to him cloth'd in more significant circumstances then to us it doth who cannot but look at the suddain 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 goe Who in his more awaken'd thoughts thus delivereth himself in defiance of all such Ominous observations Monstra dicta sunt à Monstrando quod aliquid significando demonstrent Osteâ—â— ab Ostendendo Portenta à portendendo id est praeostendendo Prodigi◠〈◊〉 porro dicant id est futura praedicant Sed viderint eorum 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 Machiavel 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 feaver and the whispers of the wind for he there tells us that the death of Lorenzo de Medices the Founder of the Dukedom of Tuscany in his family was portended by the defaceing of their Great Temple in Florence by fire from heaven and the Banishment of Petrus Sodâ—â—inus one of the Pillars of State by the burning of the Senate house by lightning Tenterden Sâ—eeple and Goodwin Sands We may conclude by these ears that the whole harvest of his other observations he grounded his fore-mentioned 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 styl'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Atheists 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 'T is a great justice that that wickedness should be punished with false fears which hath discarded the true They which will not fear God and hell and sin shall fear a Prodigie being therein like the horse to which they stand compared Ier. 8. 6. which will start at its shadow and yet rush furiously and without fear into the battel 3. Man is born to trouble as the sparks flie 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 onely 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 errour as I doubt not to style it of the Reverend Doctour 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 dâ—clinationes proprias some private motions and declinations of their own to which their peculiar Genius impressions â—rom the Age or their education may very fatally betray them This opinion concerning Prodigies and signs of events future â—hich the general strain of his writings speaks his minde hugely possâ—â—â—â—nd dy'd withall I am ready to reckon amongst those Idola spectis false notions which the black and melancholy mansion his excellent soul plainly appears to have dwelt in did abuse his minde withall 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 then their just value and moments will well warrant and allow Melancholy is of a very impressive temper and poetick nature and is apt like a dark room to receive in the images of objects without in very monstrous and antick figures and representations As for his Book of Prodigies mentioned I profess my self not greatly tempted to follow its casual loss with any deep sighs and that not onely because mens understandings have been too much undervalued by books of that Nature already extant to a number sufficient to a cure of the most troublesome curiosity in such enquiries buâ— 1 Because the few Prodigies and signs of times commended with a great seriousness to our notices in his Sermons on Luke taken for the greatest part out of Herodotus Livie Valer. Max. and Machiavel 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 kinde of consecration of the greatest part of the errours and follies of the Gentile superstition as appears in a high degree of probability from those words which fall from him in the fore-cited papers where speaking of such kinde of Portenta and signs of heaven at which the Hea then used to be dismayed he thus delivers himself Though to believe as 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 ruine 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 ruine and calamity which they portend or fore-signifie inevitably and in full measure upon us A strange speech What is this but to set Christians aurum colligcre exstercore as
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
approaching beams of knowledge Philosophy leads us as men doe 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 kinde 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 wonderfull it is that they fail no oftner 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 immutability to the interiora coeli terrae but banishing the great instances of variation to the superiour parts of Earth and inferiour of Heaven and accordingly to the earth-quakes eruptions of strange fires new fountains preternatural generations in all which the more central and retir'd parts of this vast globe are not at all â—oucht and concern'd 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 observ'd to rise and set in the body of the sun some though rarer failings of its usual splendour c. 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 minde as to tâ—e good 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 'T is only when mens 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 Professours of all the arts of Divination by all manner of strange and unusual accidents And the Iews to whom God had promised a heaven on this side thereof in the liberal enjoyment of this worlds 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 wordly 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 accomplisht God hereby supposing our eyes now to be fixt so upon the more clearly reveal'd 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 kinde of chequer-work of black and white 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 perswasion 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 when we see redness and lowring to sit upon the eye-lids of the morning so that he hath in his Providence given us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 clothe our selves with a great sorrow and humility to prevent or prepare for the evils which a few days may bring forth Before they have ram'd this ground they hastily advance this conclusion that Prodigies are a very great and proper signe 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 deceitfull 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 loosing of Satan of the lost-judgement c. they are all of a very catholick 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 Gods providence and prescience then as monitours of that just distance of time they have left those Events behinde them of which they are at large the forerunners and so are wholly forein 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 kinde of Bath Col onely 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 prophesies plausible parallels in many instances between the occurrences of former times and our own some stated periods of time beyond which bodies politick have not been observed to continue without some gray hairs upon them as the Prophet 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 kinde of signs there are which because I intend 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
the lustre and glory of the Jewish Polity and pedagogy by the ceasing of prophecy the absence of the heavenly fire the arke 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 Romanes 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 Iudah the near expireing of Daniels weeks the coming of Iohn the Baptist in the Spirit of Elias the general expectation of the Messias about that time rais'd 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 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 phancy 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 Prodigie 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 blushings 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 catholick 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 Iesus was the promised Messiah that all the shadows and rites of the law were to expire and conclude like the Phaenix 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 concern'd to know and believe and therefore God taught them by great signs as well as excellent Preachers Whereas Prodigies are suppos'd the signs of wrath and judgements which yet often surprize men not unfitly therefore stil'd Gods arrows which give a fatal but withall a suddain anâ— a silent wound and besides are presum'd to come forth to serve some worldly and little ends and interests which men easily perswade 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 fuâ—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 stil'd therefore the last times in Scripture Now necessary it was that some remarkeable signs of those times should be given foâ—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 compar'd with this The world is so acquainted with civil changes that I should expect a Prodigie 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 our selves The Jews were a People so us'd to signs that the Apostle tells us 1 Cor. 1. 22. the Iews 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 our Saviour with that bold demand What sign shewest thou unto us seeing that thou doest 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 Hierusalem and the Temple but 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 't is 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 â—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 forc'd to return a Non liquâ—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 Iob almost through every science In Geometry Knowest thou the ballancings of the clouds whereupon are the foundations of the Earth fasten'd or who hath laid the corner stone In Natural Philosophy Hast thou entred 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 In Opticks 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 the East-wind upon the earth In Astronomy canst thou bring