The Signs of the Times, Floating text

The Signs of the Times · Floating text

p. 59Elizabeth Freemans Relation, taken before Sir Joſeph Jordan Kt. and Richard Lee D. D. Chaplain in Ordinary to his Majeſty, and Rector of Hatfield, on Jan. 31.80.

I. SHE ſaith, That Jan. 24. Sitting by the Fire ſide about 5 in the Evening (which was its conſtant time of appearing) ſhe heard a voice behind her, mildly ſaying, Sweet-heart! She turning back, ſaw the appearance of a Woman (as ſhe thought, all in white, with a white Vail, ſo that ſhe ſaw no Face, but a very white Hand was laid on the back of her Chair) which ſaid to Her; The 15th. of May is appointed for the Royal Blood to be Poyſoned, and further ſaid, be not afraid, for I am ſent to tell thee. II. That on Jan. 25. coming home, it appeared in White and Vail'd, as before, ſaying, Do you remember p. 60what I ſaid? ſhe Anſwered, yes. She farther ſaid, In the Name of the Father Son and Holy Ghoſt, what art thou? It immediately appeared in a very glorious ſhape, with a very Beautiful Face, and with a Crown on its Head: and harſhly ſaid, Tell K. Charles from me, not to remove his Parliament, and ſtand to his Council, and charging her to obey its Command, to which ſhe anſwered, yes, &c. III. On Jan. 26. It came again, ſhe being at home, and her Mother perceiving her troubled, ſaid Daughter ſeeſt thou any thing? ſhe not being able to ſpeak, nodded her Head and waving her Hand: the Mother ſaid, ſhall I go out? ſhe being enabled to ſpeak, and the Apparition nodding to her, ſhe ſaid, yes. The Mother going out, the Apparition bid her do her Meſſage: ſhe anſwered, I will, ſo ſoon as God ſhall enable me, it ſaid be not afraid, and ſo Vaniſhed. IV. It appeared Jan. 27. at a Neighbours Houſe, but ſpake not. V. It appeared again at home, as formerly, Jan. 28. her Mother and two Neighbours being preſent, ſeeing her begin to be troubled, they all kneeled down to Prayer, it commanded her to do her Meſſage, ſaying, the Lord will go with you, but the perſons by did neither hear nor ſee it. VI. Jan. 29. It appeared as ſhe was praying, but ſaid nothing. VII. Again the 30th. it appeared, but ſaid nothing. VIII. Jan. 31. It appeared to her again at her Brother-in-Law's Houſe, being in a very glorious ſhape, as on the Tueſday before, and ſaid, God hath ſent me to bid you do as he hath commanded you. &c. IX. It appeared on Feb. 1. again, in white, but ſaid nothing. X. Feb. 2. The day ſhe came to London, it appeared again, and commanded her to bid K. Charles keep to his Nobles, and them he takes to be his Enemies, and keep the Parliament in the City. XI. Feb. 3. She being at Whitehal, could not be admitted to ſpeak to the King: as ſhe was coming back faw the Apparition in white, but it ſaid nothing. XII. On the ſame day it appeared again, and ſaid, You have done your endeavour to the utmoſt that God hath commanded you, you ſhall be troubled no more.

Feb. 9th. This Maid, accompanied with Sir Joſeph Jordan, Dr. p. 61Lee, Mr. Wilkinſon, her Mother and others, attended the King and Council, where his Majeſty asked her many Queſtions, and heard her Relation patiently, after which bidding her Go home and ſerve God, and ſhe ſhould ſee no more ſuch Viſions; or to that effect, and ſo ſhe was diſmiſſed. Yet about the middle of April 81. She Relates, that the Viſion hath appeared again to her, and hath commanded her once more to preſent her ſelf to his Majeſty.

The firſt grand Enquiry, is whether this Apparition were a good or an Evil Angel. Anſwer, 1. In general: A Viſible Apparition of Inviſible Spirits, is preternatural, and therefore a Prodigy, whether the Spirit that appears be good or bad: 2ly. Learned men give this Character of Diſtinction betwixt the Apparition of a good and of an evil Angel. That the good always appear in the ſhape of Beautiful Perſons or Clean Creatures; as, of a Lamb to Clement, of an Hart to Euſtace, and of a Dove to Gummarus, &c. But the Evil Angels Appear as Deformed men, or as Filthy Beaſts. Thus the Devil appeared to an Aſſembly of Witches in the Shape of a Stinking Goat, and of a filthy Hog, in theſe Churches of Agatha, prophaned by Arrians. Thus Satan (ſoon after his Fall) took the likeneſs of a Serpent, and is call'd ſo, yea a Dragon, and thus he is ſaid to appear in the ugly ſhape of all loathſome Creatures to Hillary, Anthony, &c. As Athanaſius and Hierome in their ſuppoſititious Relations have Reported. yea, ſome do further ſay, Hoc eſt admodum mirahile nunquam Viſos eſſe Daemones utroque pede Humano ull…bi apparuiſſe, &c. Saith Fornerus De Angelis Serm. 9. 'Tis a very Wonderful thing ſaith he, that Devils never are ſeen appearing any where in mans ſhape, with both Feet alike, but either with one Foot cloven, or with a whole club Foot. All this ſeems not an infalibly diſtinguiſhing Character: for, 'tis true, the great God can put ſuch diſcriminating Brands upon ſuch deceitful Apparitions, of Evil Spirits, and poſſibly doth often mark them ſo: yet this will not hold Univerſally true, for that Devil who can (as the Scripture of p. 62Truth ſaith) turn himſelf into an Angel of Light. 2. Cor. 11.14. may alſo Tranform himſelf into the ſhape of ſome comely Man, or lovely Beaſt: 3. That which the Apoſtle there affirmeth, was then taken for granted among the Learned (ſuch as Pauls oppoſers deemed themſelves) and this was acknowledged by Porphyry, Jam…lichus, &c. That the Devil (the Prince of Darkneſs) could Transform himſelf into an Angel of Light, either by aſſuming to himſelf a lightſome, comely and glorious Body, as if he were an Angel of Heaven, or by ſuggeſting ſomething that ſeemeth to ſavour of Piety and Zeal for God, as if it came from ſome bleſſed Angel, whereas his ſuggeſtions (as he ſuggeſteth them) do indeed tend to Gods D…ſhonour and the Souls Ruine. 4 The Character that even Porphyry giveth Satan (calling him foreign) one of many Forms and Faſhions, doth Evidence, that it was the Opinion of the Ancients, how he doth not always appear in one and the ſame Form, but hath as many ſeveral ſhapes as Proteus had among the Poets: This is made more manifeſt in the Hiſtory of the Acts of the Apoſtles, as, firſt at Lyſtra he appeared as a Comedian, as if a Scene of Plautus were to be Acted upon the Stage, Act. 14.11.12. &c. Secondly, at Antioch he appeared like a Jeſuite with Traditions in his Mouth. v. 26. and Act. 15.1. Thirdly at Athens, he ſallyes out like a Philoſoper, Act. 17.18. Fourthly, at Epheſus he takes the likeneſs of a Maſter-Artiſicer. Act. 19.24. And fifthly, ot Corinth, he tranforms himſelf into an Angel of Light. 2. Cor. 11.14. with Act. 18.6. &c. In all thoſe places the Devil Acted the parts of all the aforeſaid, though he did not viſibly aſſume their ſhapes. 5ly. As to the latter Times touching viſible Apparitions; Severus Sulpitius in the Life of Martinus, chap. 25. gives this Account, that Satan appeared in the form of a good Angel, among other Apparitions to Anatholius a young Monk, &c. He telleth how the Devil appeared to St. Martin (ſo called) as he was praying in his Monaſtick Cell, the apparition ſeemed very glorious, ſparkling with a dazeling light, having upon it Royal Robes, upon its Head a p. 63Golden Crown beſpangled with Jewels, upon its Feet gilded Shoes, and with a benign Aſpect out of a comely mouth ſpake as followeth [Oh Holy Martin, acknowledg me whom thou beholdeth, I am Chriſt coming down to the Earth, and I would firſt manifeſt my ſelf to thee, &c.] and the Apparition oft Repeating thoſe Words, the man (Martin) Anſwered, that Chriſt had no where foretold, he would come again in ſo glittering and glorious a poſture (upon Earth) before the last day. I will not believe that it is Chriſt (who is come now to me) unleſs he appear in the ſame Form and Habit wherein he ſuffered, and having his five Wounds wherewith he was ſtigmatized upon the Croſs; upon this Anſwer the Devil vaniſhed out of ſight, leaving an horrible ſtink behind him, as ſaith the Author. See him of ſundry other Stories of the like Deluſions: and Johan. Wierus de praeſtigijs Domonum Lib. 11. Cap. 16. 6. There is another Character whereby the Diſcourſe of an Evil Angel to us may be diſcerned from that of a good one, which Peter Thyreus Lib. 4. of Apparitions, Chap. 16. Numb. 17. mentioneth, ſaying [The Diſcourſe of a good Angel doth at the beginning affright a perſon, but afterwards leaves that mind quieted and comforted, but on the contrary, when an Evil Angel appeareth and diſcourſeth them, 'tis pleaſing and inſinuating at the firſt, but it ever leaves the mind diſturbed and in little eaſe at the end. The ſame Sign doth Pineda give, in his Notes upon Job, 4. v. 16 This alſo is no Infalible Note, but a falacious Sign alſo, for the Apparition of a good Angel 1ſt. To Sampſons Mother was no way affrightful to her, but rather comfortable, encouraging her to run to her Husband, to acquaint him with the glad Tidings, Judg. 13.3.6. Neither was her Husband terrified with this Apparition, ſpeaking boldly to it [art thou he which ſpake to the Woman] v. 11. Though after his departure, a Trembling Seiz'd upon Him, through want of Faith v. 22. not upon her, whoſe Faith was ſtrong v. 23. and 2ly. The Apparition of an Evil Angel (or Devil) to Saul (as the good Angel was Chriſt to Sampſons Parents, Jud 13.22.30. cal'd Elohim and Jehovah) did drive the King into a Swoon. 1. Sam. p. 6428, 20 preaching to him his Funeral Sermon, yet at the cloſe he had ſome ſmall comfort from the Witches fatted Calf, not ſo much to refreſh him, as to get him ſafe out of her Houſe, and leaſt his qualm of fear ſhould drive him quite off from the Devil. Both theſe two Inſtances are point-blank contradictory to Thireus and Pinedas diſtinguiſhing Character. 7ly. Neither is that Sign (which ſome ſay is diſtinguiſhing) any better than the former, to wit, It muſt be a good Angel that ſuggeſt good things, whereas the Devil can give good Counſel, and put upon good Duties, but always for evil Ends, as Bodinus obſerveth in Lib. 23. de Daemonomania cap. 6 and Samuel (himſelf) could not have ſpoken more gravely and ſeverely than Satan did. 1. Sam. 28.16. I have read a Story of a good man, who was very weak, and after his Solemn calling upon God, on his Knees by his Bed-ſide, he betakes himſelf to his Bed for Reſt, but being about to ſleep, an Apparition ſpeaks to him, ſaying, riſe up to Prayer; The poor Tempted Soul bravely anſwered the Tempter, I'le pray at Gods bidding not at the Divels, &c. And 'tis a known caſe Satan ſuggeſts to his Vaſſals (Witches and Wizzards) to frequent places of Gods Worſhip but all in Hypocriſy) leaſt they ſhould ſeem to be ſo bad as they are indeed: yea ſometimes to receive the Euchariſt, but to reſerve it for ſome of their Magick and Diabolical Charms. So that 'tis beſt judging of ſuch Suggeſtions from the end propoſed, The Devils evil end in prompting the Sick man to the Good Action of Prayer was to diſcompoſe him from ſleep and to deſtroy him thereby. 8. But much leſs may an Evil ſpirit be diſtinguiſhed from a good one by the place where the Apparition is appearing; for the Devil ſometimes can thruſt himſelf in among the Sons of God or Elect Angels, Job 1.6. and when Satan thus maketh himſelf one among the Holy Angels, 'tis by Divine permiſſion, and not without the over-ruling power of God: The good Angels came into Gods preſence for good to Job, but this evil one for evel to him, to wit, for a Commiſſion to hurt him, yet even this God over ruled for good: Jam. 5.11. though the beginning p. 65was the Devils, yet the End was the Lords, So Zech. 3.1 2. yea and long before that, that Evil Angel was got into Pardice the beſt place that was then in the World; yea, and long after that he could not only accompany, but even carry Chriſt himſelf to the Holy Temple, when he placed him upon a Pinacle of it, thus it appeareth from Scripture-Record, that evil Spirits may appear. even in good places, as well as bad ones: to this Drexelius Viſion gives a farther confirmation, ſaying, He ſaw ten Devils at a Sermon, and but one at a Market; the Reaſon whereof he giveth, is, that at a Sermon, men ſtand in Awe of Gods preſence there, Act. 10.33. and therefore ten Devils Satan thinks few enough to tempt them, that they may not ſerve the Lord without Diſtraction. 1. Cor. 7.35. But at a Market the Tempter needs not ſo many tempting Tools, for there one man will (faſt enough) Tempt another, The Buyer the Seller, and the Seller the Lyer. The ſecond great Enquiry is, Whether God uſeth the Miniſtry of good Angels to his Servants now under the Goſpel? Anſwer 1ſt. without all controverſy he doth, yet in an inſenſible and in an inviſible manner, that God might draw up our Hearts Heaven-ward, and have our Gonverſation in Heaven, while our Commoration is on Earth. Phil. 3.20. Devils are not more ready to tempt and devour us, than the Angels are to ſuccour and deliver us: As Evil Angels do ſuggeſt Evil Motions, ſo do good Angels good ones, and as our good endeavours are oft hindred by the Evil Spirit: 1. Theſ. 2.18. So are our evil undertakings oft by the good Angels, otherwiſe our Protection were not equal to our Danger. The Devil moved Balaam to go and curſe Iſrael, a good Angel reſiſts him, and ſpeaks in the mouth of his Aſs to convince him, &c. Here Biſhop Hall noteth well, in his contemplation on that Scripture, If an Heavenly ſpirit ſtands in the way of a Sorcerer Sins, how much more are all thoſe Caeleſtial powers ready to ſtop the miſcarriages of Gods deareſt Children: how oft (yet more) had we fallen, had not theſe Bleſſed Guardians upheld us in their Arms. Pſ. 91.11. whether by removing the occaſions and opportunities of Evil, or by injecting p. 66contrary inſtincts and motions to Good. As Michael oppoſed Satan about the Body of Moſes, ſo do the good Angels about the Bodies and Souls of the Saints while they live and carry their Souls immediately into Abrahams Boſom when they Dye; therefore ſhould we bleſs God for Angels Miniſtry, as a part of Chriſts Purchaſe. Heb. 1.6.7.14. who have their Commiſſion from him (to keep the Saints in their way) as well as their Confirmation by him in their own Everlaſting go dneſs: hence he is their Head, Col. 2.10. and that Jacobs Ladder on which they Aſcend with Mens Deſires, and Deſcend with Gods Anſwer. Gen. 28.12. much more I might add, but I avoid prolixity.

The Second Anſwer. It muſt be granted that in the times of the Old and New Teſtament, God did uſe the Viſible Miniſtry of good Angels, as in the Old to Abraham, Gen. 18.17. to Lot, Gen. 19.15. to Gideon, Judg 6.12.14. and to Manoah, Judg. 13.3. &c. and in the New Teſtament, to Joſeph, Matt. 1.20. to Zachary, Luke 1.13. and to the Bleſſed Virgin, Luke 1.26. &c. Then did God ſpeak to his Servants at Sundry times and in diverſe manners, that is, in Dreams and Viſions by his Angels, but now he hath ſpoke to us by his Son, Heb. 1.1.2. and therefore all Viſible Apparitions are ceaſed but not their Inviſible Operations: They ſtill Act for Gods Church and Children, though inviſibly, therefore their Hands are repreſented to be under their Wings, Ezek. 1.8. becauſe their Actions are for the moſt part inſenſible and inviſible: For God now Governs his Church in a ſpiritual manner, without the viſible Apparitions of Angels, though they be preſent with the Church in an inviſible way: Eccleſ 5.6. and 1. Cor. 11.10. 'Tis true, the Retired Saints of the primitive Times (as well as the Holy Martyrs) ſince the New Teſtament Times, had ſometimes good Angels appeared to them, for their conſolations in their forced ſolaudes and ſufferings as the beſt Eccleſiaſtick Hiſtorys Record, concerning the Holy Virgin, Theophyla, Agnes, Lucia, Caecilia, and others, to prorect them in their Chaſtity, whilſt driven into p. 67Deſarts by Perſecution; as alſo concerning Theodorus (who had an Angel wiping off his Sweat, with a ſoft Handkerchief, while he was under hard Torments by his Tormentors) and many others: but the Elder the Church grew, the more rare became thoſe Apparitions, as of other miraculous Signs, not becauſe Gods Arm was ſhortned, &c. but becauſe his Church was (through his gracious Providence) now ſetled in an ordinary way: Thus it was with the Infant Church in the Wilderneſs, there ſhe had the Food of Angels rain'd down daily upon her, but when come into Canaan that Ceaſed, and then Iſrael muſt purvey for themſelves: ſo now we muſt not expect either the Food or the Apparition of Angels.

The Third Anſwer, Goulartius in his Collections of the memorable Hiſtories of later (than thoſe primitive) Times, makes his Reports of ſeveral ſuch Apparitions, yea Melancton in his Coment upon Daniel, tells us of his own knowledge, how holy Grynoeus was delivered from a bloody Popiſh Prieſts intention to Murder him (for reproving him of falſe Doctrine) by an Angels appearing to Melancton (like a grave goodly old man) and warning him to bid Grynoeus haſten out of Spyres quickly, who no ſooner had got a Boat upon the Rhine, but he was immediately and eagerly ſought for at his Lodging, by his very name, which (it ſeems) the good man had told the Prieſt, upon his diſſemblingly deſiring ſome farther Conference with him.

Anſwer the Fourth, The beſt Caſuiſts (I can conſult with) do ſay, that it is neither pious nor profitable now for men to affect either the Apparition or Conference with Holy Angels: indeed the carnal Jews did of Old, attribute much to this, John 12.29. thinking that Bath-kol, or Daughter of a voice from Heaven, was the Voice of ſome Angel, not only becauſe the Decalogue (which God himſelf is ſaid to ſpeak) was aſcribed by them to be ſpoke by Angels, Act. 7.38. and Hebr. 2.2. but alſo becauſe they did not think God would ſpeak to Chriſt in his own perſon, being they looked upon Moſes, as greater than Chriſt, and Euſebius Hiſt. Lib. 5. Cap. 15. Tells us, how the p. 68Montaniſts (as well as Jews) were great pretenders to Angels-Apparition, from whom they ventured to foretel ſundry things which came not to paſs, ſo event proved them Lyars, &c. Yea Mahomet (that Grand Cheat) pretended he received his Hodg-Podg Archaron from Gabriel the Angel, and the Romaniſts boart (even our-vying Mahomet) of a mighty power over Angels, Inſomuch that they pretend to ſhew a Plume of Feathers, that was pluckt out of Gabriels (that Arch-Angels) Wings: poſſibly it might be got when Angels (as common Fowls) do Mowt and caſt their I eathers: yea Popery (at this day) aſcribeth much to the Apparition of Spirits, from whom they underſtand the ſtate of their Friends in Purgatory: Thus are they (for rejecting the Truth) judicially given up of God to believe Lyes, as Experience (the School Miſtriſs of Fools) do ſuffciently Teach, 2. Theſſ. 2.12. This is a part of the Romiſh Apoſtacy, to give heed to ſeducing Spirits, and to Dectrine of Divels. 1. Tim. 4.1.

Anſwer the Fifth, To receive any new Doctrine from an Angel is now abominable, Gal. 1.8. For Angels have no Divine Inſtitution to be Teachers of Men in the Church, they have no Sacred Miſſion or Function thereto, Rom. 10.15. 1. Cor. 12.28. Eph. 4.11. God hath Inſtituted the Miniſtry of Man (not of Angels) to Build up his Church, this Honour God gives to Man, and the Word Preached by Man is called the Word of God. 1. Theſſ. 2.13. and they that Hear Man (according to the Goſpel are ſaid to hear God. Luke 10.16. yea 'tis ſo far the power of God, as to pull down the power of the Divel, therefore let none he beguiled into a voluntary Worſhip of Angels, Col. 2.18.

Anſwer the Sixth. The very light of Nature among the Heathens, did lead them to ſpeak of both Lares, or good Angels, the Guardians of Good Men, and of Lemures, to evil Angels, the purſuers and vexers of Evil Men, thus a Devil entred into Judas and an Evil Spirit oft Vexed Soul. 1. Sam. 16.14. &c. Yea, 'tis not ſcarce yet out of the Memory of ſome men, how frequent were the Apparitions of Evil Spirits, Phayrie, Hebgeblins, and many frightful Spectrums, wherewith many places were frequently p. 69Haunted, and many perſons horribly diſtracted in Times of Popery and groſs Superſtition; and the rareneſs of ſuch ſcaring Viſions, in theſe latter times of Reformation, is ſufficient to diſcover the difference (as Biſhop Hall excellently ſaith betwixt the ſtate of Ignorant (Popiſh) Superſtition, and the clear Light of the Goſpel. Biſhop Hall of Evil Angels, pag. 993. And Camerarius (with others) tell us, how uſual thoſe Strange Apparitions were in times of Darkneſs, although now (bleſſed be God) the Relation thereof is terrible to us. Camerrarius his Hiſtory Obſer. Lib. 4. Cap. 15. pag. 288. Theatre of Gods Judgments pag. 531. to 437. Mr. Baxter's Reſt, Edi. 2. pag. 271. Lavater de ſpectris per totum, &c. 'Twas frequent then before the Reformation in Europe (where the Goſpel hath not come to Dethrone the Devil) The Ignorant Indians ſee and hear ſtrange Spectrums and Spirits in bodily ſhape, Night and Day, whereas in New England (by the Light of the Goſpel) is much delivered from that Prince of Darkneſs: Sozomen writes of one Apelles (a famous Aegyptian Smith) who was tempted to uncleanneſs, by a Divel in the ſhape of a Woman, in which ſhape (ſaith Trimethius) never any good Angle Appeared; hereby we may make ſome gueſs at Dr. Dees Galitah the Maid, one of his Spirits, which after appeared as a Man. Dr. Dee, pag. 12.16. and at his Friend E. Kelly, who could not abide his own Wife, but abhorr'd her. pag. 30. and at his Uriel (another of his Spirits) that oft ſwore [marry] pag. 411. yea and himſelf who condemns Calvin, Luther, &c. and denys the …ope to be Antichriſt, &c. Joh. Bromiar. Sum proedict. v. ſuperbia. Tells a famous Story of an Angel, and an Hermite walking together, there laid in their way ſome ſtinking Carrion, at this the Hermite ſtops his Noſe, turns away his Head and haſts out of that offenſive Smell, but the Angel held on his way, without any ſhew of diſlike: ſtraightway they met with a very proud, pragmatical man, gayly adorned, deeply perfumed, looking loftiy, and ſtrutting along in a moſt ſtately poſture, the Hermite gave this man great reverence and admiration, but the Argel p. 70ſtop't his Noſtrills, turn'd away his Head, &c. Rendring this Reaſon, that the ſtench of Pride was more loathſome to God and his Angels, than that ſtinking Carcaſe could be to him: Here was a better Character of the Apparition of a good Angel than of thoſe Spirits, that Dr. Doe mentioneth: I might add much more, &c.

Anſwer the Seventh: Suppoſe an Apparition of Evil Spirits, Caſuiſts conclude it unſafe to confer with them: our Grandmother Eve got a fall by holding Chat with the Divel in Paradice. That Fort or Caſtle which yields to a Parley, is accounted half loſt, they are too wily for us, having much advantage over us, ſtanding upon higher ground to us, &c. Biſhop Hall's Caſes of Conſcience, pag. 161. ctc. Saying he admired at the Jeſuite Cottons conſidence, who provided many Queſtions to propound to a Demoniack, ſome whereof were matters of State, concerning the then French King, and the King of England, pag. 165. and Cotton being queſtioned for this, anſwered he had Licence from Rome for his ſo doing, ibid. and much more of Romes traſh. As to this Apparition in particular, though at firſt ſight, it ſeemed to me dreſſed up like the Divels Oracle at Delphos, in ambiguous Expreſſions, yet upon ſecond thoughts (which ſhould always be the beſt, as being moſt deliberate) I ſhall not take upon me to Determine, either its goodneſs or badneſs, as to kind or thing, but ſhall refer my Reader to a ſerious comparing it with the Circumſtances of the aforegoing general Anſwers, ſubjoyning only, that it is Gods declared Will, we ſhould Live by Faith, and not Walk by Sence or ſight of ſuch Apparitions, wherein there may be much Daceptio Viſus. Hiſtory (indeed) tell us, that in ſome extraordinary caſe, God hath given out ſome Apparitions for the diſcovery of ſome ſecret heinous Murder, &c. and this he may do by Devils, who are reputed ready to make ſuch Diſcoveries, that their Prey may come ſooner into their Hands, by the ſtroke of Juſtice. As to the Predictions of future Events, which Apparitions do pronounce; ſome few things (for Brevity ſake) only, ſhall be ſaid here. As firſt, 'tis God and God alone (who is Omniſcient) that himſelf can foretel future p. 71Events, Iſa 41.22.23. The Prophet convinceth the Heathen of the Vanity of their Gods (or Idols, ſaying, That all certain Predictions of future Providences (which yet have no aſſured natural Cauſe or ſignificant Sign) belongeth only to the true God. Thus the Prophet Argues, ch. 44.7. and 45.20.21. and 46.10. and 48.14. Idols cannot declare things to come. Secondly. The Devil (though a moſt Intelligent Spirit can know nothing of what ſhall befal for the future, ſave only thoſe things he ſeeth in their Cauſes, or in the light of participation: The Devil can better Diſcover what is paſt and done, by his own Inſtigation, as that Murder committed on a Stranger, at an Inn in Exeter, 30 years before the Diſcovery was made by an Apparition: as was likewiſe the Fraud of an Executor converting a Gentlemans Eſtate from his Children to his own uſe, who was affrighted by an Apparition unto a Reſtitution to the right Heirs, both hapned lately, and ſeem to be well atteſted by Godly Miniſters. 'Tis certain that future Contingents are not within the compaſs of the Devils Cognizance any other way, ſeeing they are wholy at Gods diſpoſing: yet Satan in ſome Caſes, and at ſome times, can foretell things to come, as 1ſt. He being a Mighty Naturaliſt, able (by his Angelical ſagacity) to dive into the deepeſt cauſes and ſecrets of Nature which men cannot do) and ſo accordingly to frame his Predictions, ſuch as ſeem ſupernatural to us he is alſo an Exact Artiſt, attained (both by his acute Obſervations, and almoſt 6000 years Experience) to an acquaintance of all natural, moral, and political cauſes of things, as the Premiſſes, hence may he give ſhrewd gueſſes (though he know nothing Infalibly) and gather ſuch conſequences, as may probably come to paſs, if the great God be not pleaſed to interrupt this Chain of Cauſes, as he ſometimes doth, by his over-ruling Power. Though Satan be a Prince of Darkneſs, yet may he have ſecondly ſuch a participation of ſome light by Divine (not only pirmiſſion, but) Commiſſion, when God makes him the Executioner of his Judgments, and in ſuch a caſe 'tis eaſy for him to foretel future p. 72things, as in the Caſe of Job, he could predict (without difficulty) that ſuch and ſuch Evils would ſhortly befal that good man, when he had got a Commiſſion from God for them, and wanted no tools to work them: and as in the Caſe of the 400 falſe Prophets of Ahab, in whoſe Mouth he had a Commiſſion from God to be a Lying Spirit, and delude them. 1. Kin. 22.6… 22. which ſhews King Ahab's Death, was revealed to the Devil, and then he could Reveal it to whom he pleaſed. The Devil Deceived thoſe Deceivers the falſe Prophets, and they Deceived Ahab, and draws him (as the Mouſe) into the Trap, where he Periſhed, not only for his Cruelty to Nabeth, but by his Credul…ty to thoſe many curſed Sycophants: yea, and in the Caſe of Saul (which is yet higher) he only could have foretold the …a… of King …ha… (ut ſupra) but he actually did foretel the Death of King Saul. 1. Sam. 28.19. Naming the time, though in ambiguous Words, as [to morrow] is indefinitely uſed, Exod. 13.14. and Matt. 6.34. Thus the Devil Equivocates in all his Oracles (as in this and in that of Ahab) The Lord ſhall deliver into the Hands of the King) 1. Kin. 2.26. where the Particle [it] is not in the Original: The word [thee] may as well be ſupplyed: and this Lying Spirit names not which of the Kings he meant, whether Ahab or Benhadad, yea his quibling Oracle (as the Delphick Devil had many) might be conſtrued in a quite contrary Senſe: either 1ſt. The Lord will deliver [thee] Ahab into the hands of Benhadad, or 2ly. [It] to wit, Ramoth Gilead into the hand of Ahab: thus the deceitful Devil will ſave his Credit, what ever hapned, and yet as bad as this Abaddon is, he ſhews more ingenuity here than doth the Jeſuits, for he ingeniouſly acknowledgeth his Equivocating Oracle, to be no better than a Baſe Lye, ſaying I will go and be a Lying Spirit, in the Mouth of all Ahabs Pa…aſytical Prophets. v. 22. However Satan (that mock-Samuel) ſeems more poſitive and peremptory in his Predictions of Sauls Dow…fal (as above) yet this was no more than what a prudently-thinking man might have conjectured from the concurrence of ſecundary Cauſes how much more might p. 73an acutely obſerving Devil make up a ſhrewd Gueſs (by comparing things with things) of Sauls approaching Ruine: He could not be ignorant both of Sauls Rejection, and of Davids Election, the Courage and Confidence of the Philiſtines Army, the Deſpondenties and Diffidence of Saul and his Souldiers (both which had been formerly Valorous) were not unknown to him, or poſſibly he might peep into thoſe Prophetick Predictions concerning Saul and David, in ch. 15. and 16. of the firſt of Sam. Yea he well knew, what himſelf deſigned to do in the day of Battle (with Gods Permiſſion) againſt Saul who had forfeited Gods Protection. The third Conſideration I ſhall conclude with is, that the Devil hath his Inſtruments or Vaſſals amongſt Mankind, to whom he imparts his Predictions, that they may impart them to others; and thoſe are moſtly Women (of the Devils choice) more than Men, becauſe they are Weaker Viſſels, whoſe credulity is ſooner impoſed upon, and eaſilyer abuſed and deluded by the Devil: we have two ſamous Inſtances one in the Old the other in the New Teſtament) the 1ſt hereof is 1. Sam. 28.7. where Saul ſaid, ſeck me out a Woman that hath a familiar Spirit not a Man but a Woman, he had put down Witches before, yet hoped he ſome might be remaining (though not of Men, yet) of Women, which are wont to be lighter and proner to Superſtition, not only becauſe of weaker Wits and apter to be Deceived, but, ſeeing they cannot compaſs any Fame or Glory by Noble Exploits (as men can) they therefore would become Famous by Magick Art: hence this Woman became a Dame to a familiar Spirit, and thither Saul comes, who rather than fail would crave help from Hell, &c. And the ſecond Inſtance is not unlike this firſt, Act. 16.16. The Divining Damoſel, who probably foretold many things that came to paſs, otherwiſe ſhe could never have brought ſo much Gain to her Maſters, as that Scripture ſaith: ſhe might make unhappy Hits ſometimes, from the ſagacity of (her grand Maſter) Satan; yet miſs too at other times; for if the Divel himſelf cannot foretel all future Events, nor any thing Infalibly himſelf, but either as it is Revealed to him p. 74by God (as was Ahab's Fall at Ramoh Gilead) or as be foreſeeth them in the Cauſes, Signs or Prophecies of Holy Scripture, wherein he is not a little skil'd, and out of which he ſometimes ſtealeth a parcel. Far be it from me to apply our preſent Apparition to either of theſe aforementioned, eſpecially upon theſe Grounds. 1ſt. We do not find that this Apparition required any Adoration; when Saul bowed himſelf to Satan (that Mock-Samuel) 1. Sam. 28.14. That Adoration was the main thing that the Devil chiefly aimed at: 2ly. We do not find (in our Caſe) any ſeeking to this Apparition, for that is (Tantamount) a Worſhipping, though there be no bowing, and how far amounts holding Conference with Apparitions (ſee above) but yet it ſeems an higher ſtep to obey their Commands, eſpecially ſuch as are diſſonant to the Law of Nature or Nations, or Scripture, which is not our Caſe, neither doth this comport with the latter Inſtance, though here's a Divining Damſel, yet not ſuch an one as the Septuagints uſually call foreign becauſe the Devil ſpake out of their Bellys; for which cauſe alſo the Hebrews call them Oboth or Bottles, becauſe the Bellys of thoſe Women (thus made uſe of by the Devil) ſwelled as big as Bottles, when they began to Propheſy. 2ly. Neither do we hear of any gain either to her ſelf or to her Maſters here, as appeareth there. 3ly. Neither do we find any Diſturbance given to Gods Worſhip under ſpecious pretences here, as is found there. They that deſire to know more of thoſe Divining Intrigues, let them conſult Baldwins Caſes of Conſcience. Lib. 3. Pag. 533. to 620. &c. too long here (ſo much as to abridge in this ſmall Treatiſe) and other Caſuiſts; I add this only, 1ſt. If the Death of any be foretold by the Devil we ought not to believe it, as from him (the Lyar) God can Croſs it, 2ly. If God permit it, 'tis to harden the ſuperſtitious Obſervers of it: 3ly. 'tis enough Gods Word. foretels that all ſhall fall out for the beſt to them that love God, Rom. 8.28. So ail's welcome: ſo far as Gods Word guideth us, we walk ſafely, but if we ſtep farther into a By-way 'twill lead us down into the Chambers of Death.

I Omit the ſtrange Apparitiors at Pons Town in Tipperary in Ireland, atteſted by 16 perſons Eye Witneſſes, and Printed. The laſt and lateſt of Land-Prodigies (omitting many others that come not yet well proved to my Hand (is the Death of 3 Tower-Lyons; called Old Charls, Queen and Duke which is the more Remarkable, becauſe we do not find (ſcarce in a whole Age) any Record of the Death of ſo much as one of thoſe Royal Long Lived Creatures (the Keeper whereof is ſo much obliged both by Loyalty and Advantage to preſerve them) much leſs of ſo many and that within few days, as if they had conſpired to march off together, the more to amuſe and amaze this Tripple Realm, for every Kingdom one: to Exemplify it in our Engliſh Chroniels, though ſomething like it is ſaid to happen in King Richards p. 75Reign, yet I cannot find a fit Paralel unto this ſtrange Prodigy upon Record, ſave only in Henry the ſixths Reign, Whereof Sir Richard Baker (who is generally owned as an Impartial Chronicler of former Times) giveth us this Account. That in the 18th. year of Henry the ſixth all the Lyons in the Tower Dyed. Bakers Chron. pag. 199. This Kings Reign was attended with many miſchiefs betwixt him and the then Duke of York. Henry the Fifth after he had Conquered France, and kept his Court with incompatable Magnificence for ſome time, then he Returns with his Queen into England, who was delivered of a Son at Windſor, called therefore Henry the 6. of Windſor (upon whom at his Birth his Father ſpake Prophetically [I Henry of Monmouth have gain'd much and ſhall remain but a ſhort time: but Henry of Windſor ſhall Reign long and looſe all] and acording to this Paternal Propheſy the Son firſt loſt His All in France, and after, 2ly. His All in England. In this Henry the ſixths time, France, Normandy, Aquitain, were all loſt from the Engliſh, and in England ſuch were the bloody Contentions between the two Houſes of York and Lancaster, that ten ſeveral fierce Battels were fiercely fought between the two Factions, whereof 5 were fought in Henry the ſixths time. The firſt at St. Albans in which Yorks prevailed: the ſecond at Black-Heath, in which the Confederate Lords were Conquerors: the third at Northampton, in which Henry the ſixth was again overthrown: the fourth at Wakefield, in which the King was Victorious: the ſixth at Towton, in which the new Duke of York carried it, who became thereby King Edward the IV. In whoſe time alſo five more ſeveral ſet Battels were fought upon the ſame Quarrel: as firſt, that at Exham: ſecondly, that at Banbury: thirdly, the Battel of Looſe-Coats: fourthly, that in Barnet Fields: and fifthly that at Tewxbury. Thus even the White Roſe was Dyed Red, over and over again, with the blood of many brave men, and a Period was never put to this Contention twixt the White and Red Roſe, until that concluding Battel at Boſworth Fields, in which the Plantaginets expired, and both the Houſes were after united in Henry the VII. Roſſe's Hiſtory of the World, pag. 534. &c. and Dr. Prideaux's Hiſtory of Succeſſions in our own Land, pag. 333. Who tells a memorable Story of thoſe ſuch Catching Times (as he calls them) of one Burdet a Mercer in Cheap. ſide, who jocularly ſaid to his Son, if he would ply his Book, he ſhould be Heir to the Crown (meaning his own Houſe, which had the Crown for its Sign, and had no Relation to the Crown of the Kingdom) for this Jeſt the Man loſt his Life: aſſuredly an Honeſt Jury would not have given him ſuch hard Meaſure. God bleſs us from ſuch Contentious and ſuch catching Times, which were preſaged not only by the Death of the Tower Lyons, as above, but alſo by ſeveral other Prodigies, as a Blazing Star, Monſtrous Births, a prodigious p. 76C…k out of the Sea at Portland, crowing three times, and turning his Head to the South, North and West, and Pauls Steeple was fired with Lightning: See Ra…es Hiſtory of the World, pag. 534. And Sir Richard Bakers Chronology of the ſame time, all theſe Prodigies were Preſages of ſad future Calamities. Enquiry, Why muſt the Death of Lyons be made a Prodigy, ſeeing they are M…r… as other Beaſts, and Dye only in the common courſe of Nature? Anſwer the firſt, Conſider in the general, A Lyon 1ſt. For his Majeſty, that ſits enthroned in his looks. 2ly. For his Magnanimity, as diſdaining to go out of his ſtately pace, though Danger purſue him, Prov. 30. v. 30. 3ly. For his Formidableneſs, inſomuch that when the Lyon Roareth, all the Beaſts Tremble, Am. 3.8. and have not power to fly from him, though they can out run him; hence he is the Hyeroglyphick of Dominion, and worthily as well as vulgarly is called the King of Beaſts. Hereupon the Fall of a Lyon is as the Fall of Abner, the Fall of a Prince, 2. Sam. 3.38. 'Tis looked on as a Fatal Fall, the Death of a Lyon was the preſage of Julian's death, ſaith Ammianus Marcellinus, Anſwer the ſecond, more ſpecially as the living Lyon Reſembleth Majeſty Domineering (according to Aeſops Apologue) over the Aſs and the Fox in ſharing the Prey they had joyntly caught in Hunting: So the Dead Lyon repreſenteth Majesty Deceaſed (according to Alciats Emblem and the Greek Epigram foreign.

Thouth the Lyon while living be the Nobleſt of Beaſts, Prov. 30.30. yet when Dead, this Noble Beaſt is expoſed to the Scorn of the moſt weak and timorous Hares. Hence aroſe the Hebrew Proverb, that a living Dog (with them the baſeſt of Creatures) was better than a Dead Lyon (both as to Uſe and as to Eſſence) Eccleſ. 9.4. Importing that the meaneſt man Living, is better than the greateſt man Dead. Anſwer the third, The Death of a Tower Lyon is more portentous than the Death of many Lyons in the Wilds of Lybia, whereof no notice would be taken, but a Tower Lyon is the Darling as well as Emblem of Princes, and the Delight as well as Wonder of the People that have been admitted to behold them; and ſeeing they naturally live longer than the oldeſt of Men, ſcarce any one Age brings Tidings of the Death of a Tower Lyon (as before) ſo carefully attended, &c. This occaſions the general Opinion, that ſuch an Occurrence is a Fore-runner of ſome Fatality. Anſwer the fourth, How much more the Death of 3 Tower Lyons at once, as if a Lyon Peſtilence (that foreign or Divine Thing had been ſent to kill three Lyons at one blow, this hardly finds a Paralel in Hiſtory, the ſtrong Tower (it ſelf) with all its high Walls, deep Trenches, braſs Guns, great Guards, and warded Gates, could not be a Tower of Defence to them or to any one them, and if Tria had been Omnia here (as it is in Philoſophy) the Tower had been left a Lyon-leſs Tower. Sacred Story ſpeaks of one Prodigy, p. 77not altogether diſſonant to this, to wit, Samſon turned aſide to ſee the Carcaſe of the Lyon, and behold there was a Swarm of Bees and Honey in the Carcaſe, Judg. 14.8. prodigioſum eſt (ſaith Lovater) quòd Meilificarunt Apes in Cadavere, &c. 'Twas no leſs than a Prodigy, that Bees ſhould breed and make Honey ſo ſoon in ſuch a place, ſeeing they are naturally driven away by an ill Smell, as abhorring all ſtinking things, ſuch as this Carcaſe muſt needs be upon its Putrefaction; herein Pliny, Columella, Aelian, Varro, and all Naturaliſts do unanimouſly concurr: Indeed ſome (as Virgil, Ovid, &c.) do ſay, Bees may breed in the Carcaſe of a Bullock raturally, but never in the Carcaſe of a Lyon, which hath a more foetid fleſh and a more ſtinking ſmell; however, not in ſo ſhort a time as was between Samſons Contract and the ſolemnizing of his Marriage. It therefore only came to paſs, by the ſpecial Providence of God producing this Prodigy, not, only by a praeternatural, but alſo by a Supernatural power. Now that the Tower Lyons be dead (though we had no hand in their Death, as Samſon had in his) let us turn aſide (a little) to view theſe Carcaſes, as Samſon did this) and behold both the Congruity and Diſparity of them: As 1ſt. God Bleſs us, that no Swarms of thoſe Bees of Babylon (Iſa. 7.18.) may breed out of their Carcaſes, nor out of them whoſe names they bore, to Sting us with their Fatal Stings: And God bleſs us not only from thoſe Honey-leſs Waſps and Droniſh Robbers, but alſo that the right Honey may be bred in the body of the ſuperviving Lyon, call'd Charles the II. and in him whoſe name he beareth: 3ly. Though we find no Honey in any of thoſe 3 Carcaſes, as Samſon did in his one, yet may we find ſuch a Riddle in them which may puzzle and Non-Plus all the uncircumciſed Philiſtins, Judg. 14.12.14. Out of thoſe Eaters may came forth Meat and out of the ſtrong ſweetneſs. This Problem (as many of Gods Providences) is made up of contraries, yet the aenigmatical Sentence ſeems to ſignify, that it ſhould come to paſs, the Philiſtins which ruled with rigour over the Iſraelites at that time, ſhould be ſubdued and eaten up by the Iſraelites, and when they were moſt ſtrong, they ſhould not damnify but accommodate the Hebrews: The good Lord grant the ſame Priviledges to the Proteſtants over the Papiſts, who have eaten us up as their Daily Bread, with the like voracity as the Hungry devour Bread, Pſ. 14.4. Yea, thoſe cruel Cannibals makes Fleſh as well as Bread of poor Proteſtants, and do as barbarouſly and brutiſhly worry them with open Mouth, as the bloody Lyons do the helpeſs Sheep, Pſ. 27.2. O that they may now ſtumble and fall in attempting it, and both they and their Leviathan (the Pope) with his broken Head, may be given as meat to the people Inhabiting the Wilderneſs, Pſ. 74.13.14. Then would God unriddle, how out of the grand Eater cometh Meat, and out of the ſtrong cometh Sweetneſs.

p. 78This Leads me to the third and laſt Scene or Theatre, whereon God thews his Wonderful Signs, to wit, (as in Heaven and on the Earth, ſo) upon the Waters: As I do deſignedly omit many marvelous things, mentioned in Forreign and Domeſtick Letters, ſuch as the Earth-quake at Malago, which overturn'd their Religious Houſes, and put all Spain into a Fright, &c. And ſuch as have lately hapned alſo in our Lands) becauſe they come not well Atteſted to make them enough Authentick, in the foregoing Stage or Theatre: ſo I muſt do in this laſt, omitting many Stories, and pitch firſt upon that which hath unqueſtionable Teſtimony of the Truth thereof, to wit, the Drying up of the River Wye in Wales, between Radnorſhire and Brecknock-ſhire (where 'tis near as broad as Thames at Brainford) about a ſtones caſt over, and of a ſierce Current, yet on the 25th. of January laſt at Lewysford, it ſtop't its courſe and parted it ſelf, and became dry, ſo that ſeveral perſons walked over Dry-ſhod, ſome gathered up Fiſhes for ſeveral Miles, this continued for ſeveral Hours: This is Atteſted for Truth, by Mr. Probat High Sherriff of Radnorſhire, and Mrs. Jones, (whoſe letter hereof I had to aſſure me) both Eye-Witneſſes, and it was alſo obſerved that the two Rivers (I thou and Yrvon) which fall into that River Wye, were at the ſame time likewiſe ſuddenly dry: but after a few hours flowed with more Violence, and higher than uſual: and (as my Letter addeth) no natural Reaſon could be rendred hereof: Now to exemplify this Prodigy by Paralel Inſtances, from Sacred and Civil Hiſtory: 1ſt. Satred Story ſaith, that when God brake the Heads of the Dragon (Satans ſworn Sword-men and Pharoahs chief Captains) and the Head of the grand Leviathan or Pharoah himſelf, then did God alſo Divide the Sea, and clave alſo the Fountains and the Flood, Pſ. 74.13.14.15. Drying up mighty Rivers, as Jordan, Euphrates and the Red Sea, which (in reſpect of the Main Ocean) was but a mighty River. This the Angel of God Divided and dryed up, for ſix hundred Thouſand to paſs over in Rank and File. Exod 14.21.22. Pſ. 136.13. and 106.9. Gods Rebuke was upon the Waters, clove them in twain, and bound them up with his Swadling Band (as eaſily as a Nurſe doth her Infant) Job 38.9. ſo that they could neither wave, nor ſwell, nor flow, but became as a firm Wall (frozen into hard Ice) on both ſides of Iſrael, Pſ. 78.13. Thus the fluid Waters, were fixed and became as Stone Walls, on each hand of them, while they paſſed through with eaſe and ſafety. This the Pſalmiſt Wonders at, and asks the Waters, What ailed thee, O thou Sea, &c. Pſ. 114.5. and thence he paſſeth to Jordan, (more Paralel to our Caſe) asking what was the matter with you both, that the one Fled and the other was Driven back: can there be any natural Reaſon given? or was't the powerful preſence of God that affrighted you into this Retrograde Run or Motion, v. 7. This Inſtance ſheweth we may p. 79many times ask Queſtions, and yet neither doubt of the matter, nor be ignorant of the Cauſe: This more Paralel Caſe of the drying up Jordan, Joſh. 3.13. The Waters of that River were cut off, that is, the Waters that came from above were cut off ſo as to ſtand ſtill as on a Heap, and the waters that were below (according to their ordinary courſe) ran away into the Dead Sea, ſo the Channel was left Dry, having no waters coming down from above to feed and fill it. This was a wonderful Work of God, and much admired by the Pſalmiſt in his Pſ. 114. Now this Jordan was a compound of two Rivers (Jor and Dan) as our Welſh River was, yet the Courſe of both the ſtreams were ſtop't for ſome Hours, ſo the Channel was dry, though ('tis true) the Camp of Iſrael was not there with the Ark to paſs over into Canaan: The Chaldee Paraphraſe Addeth the drying up of Arnon and Jabbok, whereof ſee Num. 21.14. and Deut. 2.37. as Revel. 16.12. mentions the drying up of Euphrates for the Kings of the East to paſs over, &c. but leaving Sacred, come we to Civil Story: Our Famous Cambden Reports of another River in Merionith ſhire in Wales, the River Dee that runneth through Pimble-Meer or Lake, it mingles not her Streams with the Waters of the Lake, though this be a great Marvel, and hath alſo a good Moral (to wit, that we ſhould not mingle the ſtreams of our Affections with the puddle Water of Corrupt Company, when carried headlong at unawares among them) yet it is far ſhort of our preſent Prodigy: and the ſame Cambden relates, how the River Ouſe near Bedford (in the laſt year of King Richard the II.) ſtood ſtill, and ceaſed his Courſe, ſo as the Channel remained dry for the ſpace of three miles together. Cambden Brit. pag. 399. which was then adjudged to ſignify the Revoltings of the Subjects from their Prince. Bakers Chron. pag. 154.167. He being miſlead by his Favorite Michael de-la-pool and other Sycophants, did incurr the hatred of his People, Prideaux Introduction, pag. 324. In his time was the marvelous Parliament, and that which wrought Wonders. See Baker of his Reign. Alſo in the Reign of Henry the VI. The ſame River Ouſe (on New-Years Day) ſuddenly ſtood ſtill and divided it ſelf, which (as was conceived) did portend the prodigious Broyls between the Houſes of York and Lancaſter, ſee Bakers Chron. among the Caſualties (as he calls them) of his Reign. The like hapned in the year 1660. to the River Derwent near Darby, which was dryed up upon Nov. the 29. for many miles and ſome hours, ſo that the Mills ſtood, the Boats were on ground, the Fiſhes taken up upon the Sand by Children, and men walked over dry ſhod. This was the greater Prodigy, not only becauſe 'tis a broad River and runs with a fierce and full Stream (as Cambden Britt. pag. 554. relateth) but alſo becauſe the Waters of the Sanctuary were dryed up ſoon after, by the Silenting of ſome thouſands of Orthodox Miniſters: As thoſe Rivers returned (all of p. 80them) to their courſe again, ſo the good Lord know us in our Wilderneſs and … the Land of great Drought, Hoſ. 13.5. and make us again as a watered Garden, whoſe Waters fail not: Iſa. 58.11. That our Fleece, as Giacons may not ſtill be Dry. Judg. 6.39. but the Lord be as ſprings of Water to us, … all our freſh ſprings are in him, Pſ. 87.7. an everflowing and overfl…ng Fountain of Grace and Comfort.

Were not my Book already ſwoln too bulky, I might inſiſt alſo upon the pr…gious Whale, which was found lately in the River Wevner, within 6 miles of Chicheſter, 50 foot in length, and 28 in thickneſs, who broke off his own Tail with ſtrugling, and turn'd the River into Blood with his Blood: an undoubted Prodigy, for the Whale never breaks forth out of her beloved Ocean (which is her peculiar Dominion) into narrow Rivers, but it preſages Storms, where ſuch a thing hapneth: Aſſuredly Jonah's was the greateſt of Prodigies, who ſhip'd him to the ſhore, and in the mean time afforded him an Oratory a place to … in. Four Prodigious Wonders were concurring therein ſaith Mercer, eſt. That the Heat of the Whales Stomach did not Conſume Jonah as it did other …. 2ly. That in ſo cloſe a Priſon he could both breath and live, without the common uſe of Air and light. 3ly. That be was not choaked with the Stench of ſo fifthy a Jakes as the Whales Belly. 4ly. That he had his Senſes (as well as Life) there, to pour out ſuch an excelient Prayer and Praiſe to God. Jonah was the true Arion (the Poets mention) out of whoſe Hiſtory Chriſt gathers the Myſtery of his own Death, Burial, and Reſurrection, Jon. …. and 2.10. with Matt. 12.40. This great Sea-Monſter (that never uſeth to come near the Shore, but Sports himſelf in the deep Waters Pſ. 104.26.) yet when the Great God (the chief Centurion) commands him thither; he must go and Vomit up Jonah upon dry Land. He breaks the Head) as well as Tail) of this Monſtrous Leviathan, and gives him to be Meat to the People inhabiting the Wilderneſs Pſ. 74.14. Though no Mortal man can Ring him like an Hog, or Rule him like a Bear, Job. 41.2. &c. yet the Immortal God can and did ſo, to Senacherib that crooked Leviathan. Iſa. 27.1. & 37, 29. and doth ſo, both to the Great Turk, who would Devour Europe, and to the Great Pope, who would deſtroy the Reformed Countrys: Procopius tells of a great Whale in his Time, that much Infeſted the Coaſts of Conſtantinople, and did much Miſchief for fifty years together, but at laſt was taken and tamed (by ſlaughter) though 30 Cubits long and ten bread. Thus Jehovah will Take and Tame both Behemoth, the Turk who Eats up men like Graſs upon the Mountains. Job. 40.15. &c. and Leviathan the Pope who Sports himſelf in his See to devour Proteſtants, God will pull thoſe 2 Kings of the Children of Pride out of their Seats (though they have Infeſted the Church many fifty years, and both Saddle and Bridle them. Job. 41.13.34. In due Time God will make this latter (Leviathan) to break his p. 81own Tail, and let out his own Blood, as that Colcheſter Whale did, and God will break his Head, and give him to be meat to his People: There be many more Signs and Wonders I omit (though mentioned in publick Intelligences) becauſe not (to me enough Authentically Atteſted, I would alſo ſubjoyn here the many marvelous and prodigious Providences, not only reported, but likewiſe Recorded in our own Land of late (were it not to avoid prolixity) ſuch as the Wonderful Diſcovery of Juſtice Godfreys Death: The Wonderful delivery of Juſtice Arnolds life. The Wonderful diſappointment (hitherto) of all the Popiſh Plots (both Sham and Real againſt King and Kingdom. The Wonderful Death of three grand Enemies (to an honeſt Alderman in Hull) who all dyed in three Weeks time, in the heat and height of their Perſecutions againſt him: with many more ſuch marvelous Occurrences, befalling ſeveral Perſecutors and Prophane Scoffers (as him whoſe Eyes dropt out of his Head, immediately after his Scoffing at the late Comet) not yet plenarily proved.

The Application in ſhort (after a long Explication general and particular, yet Applicatorily Explained all along) is twofold, 1ſt. General. 2ly. Particular, the latter of thoſe to be poſſitive and peremptory in (without a peculiar Gift, which we pretend not to) is by the beſt Caſuiſts called Nefas, and no better than preſumption to pry too curiouſly into the Ark of Divine Secrets, for which fifty Thouſand Bethſhemites were ſlain, 1. Sam. 6.19. Arcana Dei ſunt Arca Dei, we may not ſearch into Gods Secrets. Deut. 29.29. Mirari oportet, rimari non licet, 'tis as unmannerly to pry into our Neighbours Houſe, as 'tis to preſs into it, ſaid Xenocrates: how much more may men be paid for peeping into Gods Houſe, as the men of Bethſhemeſh were, contrary to Gods Command. Num. 4.20. Eorum que ſcire nec Datur nec fas est, Docta est ignorantia, iſtius ſcientiae Appetentia eſt inſaniae ſpecies, ſaith Auſtin: 'Tis a learned Ignorance not to know what we ought not to know, and 'tis a kind of madneſs to deſire it, Funccius ſings well, ſaying, Tufuge ſeu peſtem foreign. And Peter giveth charge againſt this Impious Curioſity as againſt Theft and Murder, 1. Pet. 4.15. 'tis a being too buiſy with Gods matters. Baldwin therefore concludes this point, praeſtat Ergo, &c. 'tis better to paſs over prodigies in ſilence, and leave the particular Application of them to the moſt Wiſe God, than by an over-curious Divining to betray our own temerity, Bald. Caſes of Conſcience, Lib. 3. Pag. 813. However to make a general Application (which is the former) of them, is to be Wiſe unto Sobriety, ſeeing Events in all Ages do evidence, that Prodigies do portend (in the general) a Futurition or Approach of ſome things (not yet exiſtent) and ſuch as bear ſome proportion in quality to the Predigies themſelves: as Armies portend Wars, &c. This is acknowledged by Herodotus p. 82and Machiavel, that no extraordinary Calamities befal Nations or Cities, but 'tis foreſhewn by ſome Extraordinary Signs and Wonders, as the Reverend Dr. Jackſon (in his Sermen preached before King Charles the I.) quoteth them. pag. 9.10. Yea, our Saviour himſelf did Inſtitute Signs and Wonders, as immediate forerunners of that final Deſtruction of Jeruſalem, ſo forely threatned and ſo ſeverely executed by Titus Veſpaſian, Matth. 24. Mark 13. and Luke 21. and Joſephus hath a good Note upon it, lib. 4. cap. 12. of the Wars of the Jews, that it was Gods Clemency to Mankind to foreſhew by thoſe extraordinary Signs and Wonders, what waſting Deſolations were approaching that his people being forewarned might be forearmed alſo and take the beſt Courſe for their own ſafety. The General Application of Prodigies, (which are unqueſtionable) be principally two, according to Cornelins à Lapide's Notion, on Joel. 2.30. Prodigia ſunt Credentibus benefica, incredulis vero Malefica & Horribilia. 1ſt. They do portend much miſchief to that part of the World, which wallows in Wickedneſs without Repentance: The Signs and Wonders God ſhewed to Pharoah were not only Meſſengers, but even Harbingers of his and his Peoples Deſtruction, ſo was the Handwriting upon the Wall a Prodigy portending Belſhazzars Downfal for his Drunken and Debauched Quaffings, Dan. 15.22.23. So were the Prodigies in Heaven, Earth and Sea (as Luke ranks them Luke 21.25.) Infallible portents and preſages of the final fall of the Jews and their Jeruſalem, for Perſecuting Chriſt and his Apoſtles, &c. Thus it was of latter times in Germany, as their wickedneſs and Debauchery increaſed, ſo did their Prodigies, Signs and Wonders, Hiſt. Iron-Age, pag. 66. Yea and in our Land Sir Rich. Baker hath worthily Recorded. How the many Miſchiefs (that have befallen this Nation) were all foreſhewed by many foregoing Signs and Wonders (which he calleth Caſualties) in every Reign, whereof I have extracted an Epitome, and thought to have inſerted it here, were not my Book too bulky already. 2ly. They do Prognoſticate Relief and Remedy to the Religious part of the World. Aegypts Overthrow was Iſraels Deliverance, and ſo was and will be Babylons to Sion. Therefore Chriſt encourageth his Servants at the ſight of ſuch Signs, to lift up their Heads for their Redemption draweth nigh, Luke 21.25.28. All men ought therefore to Regard the Works of the Lord and to conſider the Operations of his Hands, leaſt by neglect thereof they provoke a Jealous God to Destroy them and not build them up. Pſ. 28.5. How oft doth God call on Zechary, lift up thine Eyes and behold, &c. and what ſeeſt thou? &c. God ſhews his Signs and Wonders, not that men ſhould caſt ſcurrilous Scoffs at them, (who knoweth whether ſuch have a minute betwixt his laſt Jest in this World, and his Everlaſting Earneſt in a worſe World) but to make ſerious Contemplations on them: what curious p. 83Artiſt can endure (when he expoſes ſome ſpecial peice to publick View) to ſee ſottiſh men take no notice of it, or ſilly ſpectators (that cannot underſtand its Admirable Art) Deride it. God is Certainly Tuning his Inſtrument (as I ſay in pag. 32.) and will ſhortly play ſome choice Tune, though made up of Diſcords. The good Lord help us to Dance after his Pipe, and to meet him in the way of his Judgments, or in the way of his Mercies, Iſa. 26.8. Otherwiſe the Great Turk (who ('tis ſaid) is ſo allarm'd with thoſe Prodigies that he hath proclaimed a Faſt to be kept throughout all his Dominions) will riſe up in Judgment againſt all Scoffers, as the Queen of Sheba will againſt the Jews, Math. 12.42. The Heavens, thoſe Catholick Preachers: Pſ. 19.1. The ſpangled Curtains of the Bridegroomes Chamber, hath Read ſuch a Divinity-Lecture to us in Signs and Wonders, and ſo hath the Earth and the Sea, all terrifying and teſtifying Gods Anger againſt Mans Sin, yea in his own people, in whom he will pardon, but not patronize Evil: and ſhall we look on thoſe Signs of the times, to be Inania Terriculamenta, inſignificant Scar-crows, which the Sorcerers of Aegypt (were they here to ſee them) would acknowledge to be the Finger of God. As Jeruſalem (that Slaughter-houſe) of Saints) had her Signs of Deſtruction. So Rome (the like Slaughter-houſe) had (at the Riſe of Luther) ſuch a Storm upon her chief Church, as ſtruck the Keys out of Peters Hands, while the Pope was creating Cardinals in it: ever ſince a cold Sweat hath ſtuck upon all the Limbs of Antichriſt, as Bellarmine (his great Champion) confeſſeth, aſſuredly the pouring out of the ſeaven Vials (mentioned Revel. 16.) will produce ſuch a prodigious Storm upon Rome, as will not only blow down her Keys, but her Images alſo, yea blow away all the Traſh and Trumpery of that Scarlet Whore, and the Whore her ſelf with all her proud helpers; all Chriſts Foes ſhall then be made his Foot-ſtool (the fitteſt place for them) in all Lands: yet before the accompliſhment hereof, ſad Calamities, (if not the Salaughter of the Witneſſes) may be ſeen, yea ſuch Tribulation as hath not heretofore. Matt. 24.21. The very Time may ſeem nothing elſe but Affliction it ſelf. Mark 13.19. So befel it to the Jews that (had not God cut ſhort thoſe Days Matth. 24.22. No Fleſh had been Saved) no Jewiſh Fleſh had been left alive. What Woes may befal the Gentile World, after ſuch prodigious preſages, we know not. 'Tis good for us to get into Auguſtus's poſture, (who once ſitting 'twixt Virgil (a frequent ſigher) and Horace (that had watery Eyes) pleaſantly ſaid, he ſat inter Suſpiria & Lachrymas, betwixt Sighs and Tears: ſure I am, Our Day calls upon us, not only to ſay ſo, but alſo to ſit ſo, with all ſeriouſneſs: Chriſts Council to the Jews was [pray ye] Matth. 24.20. 'Tis no leſs the Duty of us Gentiles, Prayer is the beſt Ordinance and Artillery, wherewith to Batter Heaven, Flecti…ur Inatus Voce Rogante Deus: Wher God p. 84ſeems moſt bitterly bent, yet will he yield ſomething to prayer, which is the beſt lever at a dead lift, provided it be the Prayer of Faith, for as Gods mercy is the Mother, ſo the Churches Faith is the Midwife of Deliverance, Hereupon Joel in ſetting down the Dreadful Signs of direful Days (leaſt any ſhould deſpondingly ſay, as Mark 10.26. Who then can be ſaved) concludeth with this comfortable Corollary, whoever calleth on the Name of the Lord ſhall be ſaved. Joel 2.31.32. That ſuch may be Reſerved as a Remnant for Royal Uſe being accounted worthy to eſcape thoſe things that may yet come to paſs: Luke 21.36. Is the Hearty prayer of C. N.

FINIS.

The Reader is requeſted to correct theſe following Faults that have eſcaped the Preſs.

Errata.

PAg. 1. line 19. read Math. 12. p. 6. l. 14. r. Ear p. 11. read line 20. before line 19. p. 18. l. 25. for 80. r. to. p. 31. l. 16. for 18. r. 11. p. 37. l. 27. r. prognoſtick p. 40 d. 24. r. Truths. p. 48. l. 29. for through r. though. p. 49. l. 2. for Councelor r. Councel. p. 55. l. 16. r. foreign. p. 57. l. the latter r. 65, 66, 67, &c. to 71. in p. which ſhould be 96. l. 11. r. next Anſwer [as Meſſengers only, not as Mediators, according to the Popiſh Doctrine, and l. 22. after are r. moſtly: and l. 34. for Virgin r. Virgins. p. 69. l. 20. for Trimethius r. Trithemius. the Sheet (L.) ſhould begin with 73, and ſo on. p. 76. falſly paged 68.) l. 20. r. foreign.

End of the text · Christopher Ness, The Signs of the Times (1681)