The Signs of the Times, Dedication (1 of 2)

The Signs of the Times · Dedication (1 of 2)

TO The Worſhipful Francis Warner, Eſq

AMongſt all my ſmall Acquaintance, I have not had the Happineſs to know perſonally any perſon of Quality (though undoubtedly, ſome ſuch there be out of my reach) ſo much converſant and ſo exquiſitely vers'd in prophetick Myſteries like your ſelf, and conſidering That Prodigies (which this portable pocket-book treateth upon) are a kind of mute (yet ſpeaking) Prophecies, I made bold to Dedicate it (quale quale eſt) to your Worſhip, being experimentally Aſſured, That you are a lover of Learning, and a candid Patron to all Abſtruſe Eſſays, well knowing that in magnis voluiſſe ſat est, & Difficilium, facilis est venia. Sir, your Candour, I preſume, will incline you to pardon me in the whole, in as much as I have been conſtrained throughout this whole Work to tread all in untrodden paths, finding none walking in the ſame way and Method before me: You will find the Labour (ſuch as it is) the more elaborate, in finding out Sacred (which are leaſt obvious to Exceptions) as well as Civil Parallels to preſent Prodigies; and in making ſuch (I hope) Innocent Deſcants upon them, as the Matter doth require▪ Sir, I look upon you as one above many for Diſcourſing about the Signs of the times: both the Signs of Divine Anger and of Divine Favour. Signum & Signatum ſunt correlata. Every Sign muſt have the thing ſignified, no Sign is ſo dumb, but it ſpeaks ſomething which only the wiſe do underſtand, Hoſ. 14.9. 'Twas Daniel only and not the South-ſayers, That could Read the Handwriting upon the Wall, and give a Right Interpretation of it. Dan. 5.8, 11.12, 15, 16. Such as ſeek to Sorcerers, deſerve no better than a Diſappointment, the loweſt fruit of their ſublime Folly, None of thoſe Wizards of the world (though they might have Deep Reaches in Humane Affaires) could give the Senſe of that Divine Oracle, that work was reſerved for a better man than they: Stultorum plena ſunt omnia; Store of ſuch Fools (no better than Duſt heaps) are found in every Corner, who either know not the mind of God in myſtical matters, or Stumble at it. There be too many Atheists, who do extenuate and undervalue all Prodigies. Heatheniſhly aſcribing them to Dame Nature only, whereby they do dangerouſly Darken the Power and Providence of the Almighty God. but there are not many wiſe, wiſe-hearted, and wiſe unto Salvation. They are few that Underſtand the Signs of the Times. 'Tis Objected, Prodigies are common Things, therefore cannot be ſpecial Preſages of future Events, or of the End approaching. I Anſ. (1) 'Tis very obſervable that the Palmoni Hamadabbat or Prince of Preachers preached upon Prodigies thoſe ſigns and wonders which did preſage the Deſtruction of Jeruſalem, and of his laſt Comming, occaſioned by his Diſciples asking [When ſhall theſe things be, and What ſign will there be when theſe things ſhall come to paſs, Luke 21.7. Mat. 24.3. & Mar. 13 4. &c. No ſooner had Chriſt prepared them with due Cautions concerning themſelves, but he declared what was ſatisfactory to their curious queſtion. (2.) The very firſt Text that Christs Apoſtles preach'd upon (after Christ was gone from them, and the Spirit come upon them) was concerning Prodigies which the Prophet J…el foretold God would ſhew in the world, ch. 2. ver. 30, &c and the Apoſtle Peter handled that Text ſo powerfully as to prevail with 3000 Converts at one Sermon, Acts 2… 17.19.41. Shewing how New Testament times do unvail and Accompliſh the vail…d Prophecies of the Old. (3) 'Tis the concurrent Opinion of our beſt Proteſtant Authors, that there be ſome Special Signs of the Times (call'd Sacramentis & M… raculis cognata, near a Kin to Sacraments and Miracles) which are more than Natural, even of a Divine Ordination, declaring how the Great God ſtands affected towards poor man, in reſpect of his Favour or Anger: See Polani Syntagma… 6. ca. 48, & 59 & many Claſſick Authentick Divines. (4) 'Tis likewiſe as concur… a Sentiment of Go…d Hiſt ri… (both Ancient and Modern) that Prodigies do moſtly Portend the Futurition of ſome extraordinary Events, as, Herodotus, &c. and Lucan. l. …. telleth, how the ſad calamities of Rome were preſaged by many ſtrange Prodigies in Heaven, Earth and Sea, ſinging or ſaying, Thus

— Superique Minaces

Prodigiis terras implērunt Aethera pontum

Igneta obſcurae vidèrunt Sydera Noctes,

Ardentémque polum flammis, coelóque Volantes,

Obliquas per Inane Faces, &c.

All which do ſignify, that the whole Fabrick of the Univerſe had put upon it (by the Angry God) a moſt frightful Face and Aſpect, and Heaven, Earth and Sea did conſpire together to chaſtize the Pride and Luxury of Rome at that Time, and Claudian ſaith, That after Caeſars Victory over Pompey, not only the Heavens drop'd blood, but alſo pits and pools flowed with blood, as a praeſage of Caeſars Stabbing, cum multis aliis, &c. (5.) Pliny, l. 2. c. 58. ſaith, The Heathens were ſtartled at the Prodigys of his time, in ſo much that they had their ſolemn Sacrifices for Diverting the Evils portended by them; And will not thoſe Dictates of the dim light of Dame Nature in theſe blind Heathens riſe up in Judgment againſt our Atheiſts, who ſcoff at all thoſe wonderful ſigns ſo terrifying in themſelves, and ſo teſtifying God's wrath for Man's ſin? Alas, they had not God's Heifer to plow withall (which we have) yet could they Unriddle thoſe Myſteries (call'd foreign, God's prodigious preachments) better than many of us: their very natural Religion was a dark Imitation of the true Divine Devotion, though the Devil (God's Ape) did impoſe upon them therein much Superſtition. If againſt this, it be alledged what is ſaid, Jer. 10.2, 3. Learn not the way of the Heathen, and be not Diſmayed at the Signs of Heaven, as they are, for their Cuſtoms are vain. I Anſwer (1.) God Cautions his people there, (going Captives into Chaldea then) that they learn not the vain Aſtrology and Idolatry of the Chaldeans in their Country. (2.) That Aſtrology which pretendeth to read Fates and Fortunes in the Heavens, aſcribing all to Stars and not to God, is Idolatry, condemn'd there by Jeremy and by Iſaiah ch 47: 12, 13, &c. (3) Jeremy ſpeaks of Natural and ordinary Signs of Heaven which the blind Heathens were diſmay'd at (Deſying God while they Deified them) as if the Iſſues of their Affairs depended on them: VVherefore Gods people ſhould not be ſo: If there were no other Reaſon but that only, Matth: 6.32. but there be other Extraordinary Signs, dreadful Apparitions, whereby God warns his people of ſome enſuing Wrath, as appeareth from Joel, Christ and Peter, &c. (as above) God doth not forbid us to mind them and to be affected with them. Eſpecially conſidering this is Gods laſt way of ſpeaking to us, as it was to Pharaoh, when God had ſaid ſoſtly to him at firſt, Let my People go, &c. he hardned his heart, then God ſpake more ſeverely to him by Signs and wonders: So now, our Barnabas's hath been rejected, God ſends his Boanerges's and preacheth to us by Prodigies, and ſuch as are more than Ordinary without a Parallell for this Soo year, and ſo attended with ſuch concuſſions of Kingdoms (e'n Popiſh one againſt another, &c) which ſeem to put an Accent on them and though there have been frequent Prodigies, yet may they be Signs of the laſt times, as a Diſeaſe is a ſign of Mortality, though a Man recover ſometimes, yet ceaſeth he not to be mortal but dyeth at laſt; So thoſe ſigns (though oft ſeen) do not ceaſe to be Signs of the Approaching End: and former Prodigies, might have other Praeſages and ſignifications, as thoſe in 60, &c: what hath befaln ever ſince, ſuch as, Plague, Fire, &c. I ſpeak to a wiſe man (skilful in Myſteries) who will judg candidly what is ſayd by,

From my Study this 10 of May, 1681. Yours in the beſt Bonds, Christo. Neſs.

The Signs of the Times: OR, Wonderful Signs OF Wonderful Times.

OUR Lord and Saviour hath ſaid, Except men ſee SIGNS and WONDERS, they will not Believe, John 4.48. There is a natural Itch inbred in the nature of all Mankind to ſee ſome ſigns and Wonders; Hence it is, That ſuch an univerſal Aptneſs is found in all the Sons and Daughters of Men to behold Rare Shows and ſtrange Sights, Thus the People Ran forth out of all the Region round about to get a Sight of John the Baptiſt, as of a burning and ſhining Light: Matth. 3.5. & 11.7. Luke 3.7. & Joh. 5.35. Seeing they had not any one Prophet born to them from the Building of the Second Temple until His Birth: Then was [Cathimath Chazon] a Sealing up of Propheſy, Dan. 12.4.9. No Prophet 'twixt Malachy and John Baptiſt, Mal. 4.5. Mat. 11.14. with 17.10. Hence that Captivity Pſalm, Pſal. 74. complains, verſe 9. that there was no Prophet amongſt them. Hence it is alſo, that we read ſo oft in Scripture of many men (Good as well as Bad) asking after a Sight of Signs:

Indeed (1) It is an evil and Adulterous Generation (according to Chriſt's Character) that moſt ſeeketh after ſigns, Matt. 12 28, 39. that is, ſo earneſtly, if that were not Done, they were Undone:

(I.) Thoſe carnal Scribes and Phariſees could call for a Sign after ſo many Signs. They had been perſonal Ey-witneſſes How Mighty Chriſt was both in Word and Deed (in Doctrine and Miracles) before God and all the People, Luke 24.19. which were p. 2ſo many Infallible Proofs, Act. 1.3. that he was the Meſſiah: yet theſe were but SIGNS on Earth, they would not believe in him, unleſs he could ſhew them a SIGN from Heaven, and Doe as Moſes, Samuel and Elijah had done: for Moſes call'd for Manna, Samuel for Rain, and Elijah for Fire, All from Heav'n, &c. John 2.18. & 6.30. Chriſt ſhew'd them many Signs, Jo. 20.30. and wrought many Wonders (which no power but that which is Divine could work, John 9.32.3.) both beyond the Courſe of Nature, and above the Power of Art, yet (as the Saying is) they could not ſee VVood for Trees. No, they muſt have ſuch Signs as were ſhown and ſeen upon Mount Sinai, Exod. 19.16, 19. Such Thunders and Lightnings though they had their Bath-Kol, the Daughter of a Voice (which was, as they ſay, the only Oracle abiding with the Second Temple) and ſuch a Voice of God (as Thunder is called, Pſal. 29.3, to 10) they had from Heaven, John 12.29, 30. Therefore Chriſt checks and chides them for requiring ſuch Signs as would rather affright theſe Hypocrites than inſtruct them. They ſhould have been contented with his Doctrine and Miracles which did ſufficiently demonſtate a Divine Power, and though the Thunder-Claps at the Giving of the Law upon Mount Sinai were moſt ſuitable to the Rigour of that Diſpenſation, yet his Miracles of Mercy (confirming his Doctrine) were more ſuitable to SION, and to the Grace of the Goſpel. Therefore went Chriſt about Doing Good to many by his Miracles, Act. 10.38. but never (which is very remarkable) Doing Hurt to Any by them, As moſt other Wonder-Workers Did, for his Name was JESUS a Saviour, not Abaddon) [A bad one] or Apollyon, a Deſtroyer. In all this thoſe wicked Hypocrites were wittingly, willingly and wilfully blind, and who ſo blind as they that will not ſee.

(II.) Another Time Came the Superſtitious Phariſees (leaving behind them the Supercilious Scribes) and conſpir'd with the Irreligious Sadduces to tempt Chriſt by asking a SIGN, Matt. 16.1, &c. Thoſe two Sects were deadly Enemies each to the p. 3other, yet can they here combine as loving Friends for confronting of CHRIST. The two Good Sticks (Iſrael and Juda) became one in the hand of God, Ezeck. 37 19. but thoſe two Bad Sticks (the Phariſees and Sadduces) became one in the hand of the Devil, not onelyonly as Herod and Pilate did, Luk. 23.12. but alſo as the Popiſh Prieſts and Jeſuites, the Monks and Fryars (All which be at deadly Difference amongſt themſelves in as much as they do notoriouſly diſparage and beſpatter one another) yet as Herod and Pilate could joyn hands againſt CHRIST, ſo thoſe Miſcreants can all conſpire againſt Proteſtants: Thus Dogs though they be fighting never ſo fiercely and tearing one another, yet if an Hare run by, they can give over, and all run after her, Accordingly thoſe two ſorts, though of Heterogeneous Principles, could be enough Homogeneous to Aſſault Chriſt with their cavelling Interrogatories, wherein their putid Hypocriſy (courting him at the firſt, and calling him Maſter, whom before they had branded with that black name of Belzebub) appeared, deſiring him to ſhew them a SIGN. Them by all means, as more worſhipful men than the Multitude, e'n ſuch as might well ſeem to merit ſuch a ſignal and ſingular Favour. They muſt by all means be the only Men to whom the Meſſiah muſt ſhew a Sign from Heaven, ſuch as Joſuah ſhewed in commanding the Sun to ſtand ſtill; ſuch as Iſaiah ſhew'd in cauſing the Sun to run Retrogade ten Degrees, or ſuch as Samuel ſhewed in calling for Thunder and Rain in Harveſt, &c. or rather ſuchas Moſes ſhew'd in Commanding the Corn of Heaven to come down for daily bread to Iſrael, John 6.31.32. and if the Meſſiah would do ſo much for them, none, they pretended, ſhould be more willing to own him: yet, all this while, they intended Malice and Miſchief againſt him, contemning his Miracles on Earth as if done by Magick Art, &c.

III. Herod alſo was of no better Bran than thoſe, who Deſired to ſee Jeſus for a long time, that he might ſhew him ſome ſign, Luke 23.8. Such as would recreate his Eyes and his Mind in beholding, for he look'd upon our Lord as no better than a Common p. 4Juggler, that would undoubtedly (to ingratiate himſelf with the King) ſhew to him the very beſt Trick in his Budget. Thus that Fox would gladly have been gratified, but he was notoriouſly deceived, inaſmuch as Chriſt was not ſo profuſe of his Divine power as to put it forth at the pleaſure of bad men, mearly to ſatisfie their vain Curioſity.

But (II.) we do not only find (upon Scripture Record) wicked men Deſirous to ſee Signs, but even Godly men alſo, as (1.) Moſes, Exod. 4.1. who had Experience of his Brethrens rejecting him, and thruſting him from them, Exod. 2.14. Act. 7.27. and ſo they might Do again, If he had not ſomething to ſhew what might well warrant his Extraordinary Call: therefore, he ſaith, They will not believe me, &c. that is, I dare not Venture upon a bare Divine Call and Commiſſion, unleſs ſome Divine ſigns be ſhew'd me for my farther Confirmation: Hereupon God condeſcends to gratify him with the Two firſt miraculous Signs; Thus, in the firſt Sign 'tis obſervable, That the turning of Moſes Rod into a Serpent, was a manifeſt Diſclaiming of any Power borrowed from the Devil, in all thoſe wonders which he was to work with that Rod, for that Sign did demonſtrate Moſes power over the Devil or Serpent, (his expreſs Type) and exercis'd againſt him. in handling him (though not without ſome Fear at firſt) through a ſtrengthned Faith at his Pleaſure: Moſes, indeed, took this Serpent or Crocodile by the Tail only, 'Twas the Work of the MESSIAH to break the Serpents Head: In this firſt Miraculous ſign, the ROD ſhew'd the flouriſhing State of Iſrael while Joſeph was Lord of the Land of Aegypt, and ſo held the Rod or Scepter for their Comfort, but its Turning into a Serpent (or Dragon) did plainly portend the Afflicted Eſtate of that Church, when Pharaoh that Dragon, Ezek. 29.3.) with the Subtlety of the Old Serpent moſt grievouſly oppreſſed Iſrael; and yet this Serpent muſt be turn'd back again into a Rod, to ſignify that the afflicted Eſtate of the Church ſhould be turn'd into a flouriſhing Eſtate again by the Miniſtry of Moſes (more glorious than that of p. 5Joſeph) who was called King in Jeſurum, Deut. 33.5. (a Title above that of Joſeph) and who was commanded to take the Serpent by the Tail, Exod. 4.4. which was dreadful to be done, becauſe of the Innate Antipathy and probable Danger of the Sting, yet Faith fortifies Moſes's Heart againſt his Fear of this formidable Creature, and carries him through the Difficulty of this Duty; he doth as God bids him, and had no Dammage thereby, but the Serpent was turnd into a Rod again:

Moreover (2.) for Humbling Moſes and helping him to know That this miraculous Sign was not wrought by the Power of his own hand, therefore was his hand made a Leprous one, to ſhew, That ſuch great Wonders could not be wrought by ſo unclean a Hand, without the Help of a better and greater Hand than his own: and yet the Accompliſhment of this Second Sign was a farther Confirmation of Moſes's Faith, that Leprous hand of his (as white as Snow) muſt be return'd to its Natural ruddy Complexion again, Moſes found the Leproſy in his Boſom, and there alſo he immediately left it: This was to ſignify to him, That the ſore Eſtate of the Church ſhould preſently be cured, the Time of Her Healing now was at Hand, tho ſhe had lain long among the Pots (and ſo were not only as poor deſpis'd Lepers covered over with a white Leproſy, but all blakned and beſmutch'd in the Boſom of Aegypt their Houſe of Bondage) yet God would reſtore her again to a Sound Eſtate and give her Wings of Silver, and Feathers of Yellow Gold, Pſal. 68.13. Thus the moſt high God doth vouchſafe to ſtoop ſo low to the meanneſs of Man, as to give Moſes ſign upon ſign, as he had done before to him, Exo 3.3.12. Giving him then a Double Confirmation (1.) That of the Burning Buſh, for the preſent: (2.) That of Serving God at Horeb for the future. The like Favour the Lord likewiſe vouchſafeth to us by giving us a frequent Adminiſtration of the Lords Supper, whereby he doth Seal and Seal again the Confirmation of our Faith in the exceeding great and precious Promiſes of Chriſt, 2 Pet. 1.4. God ſaid to Moſes, Such as will not Hear the voice of the firſt Sign, p. 6they will believe the Voice of the latter ſign, Exod. 4.8. Lekol Haoth, the voice of the Sign, plainly importeth That every of God's Signs hath a Voice, and therefore the Pſalmiſt faith, That they have not only a Voice, but Words alſo. [Dibre othothau] he ſhew'd the Words of his Signs, So 'tis in the Hebr. Pſal. 105.27. They ſpeak not to our Eyes only, but to our Ears alſo. Thus doth Sacramental Signs, They have a Voice, as Abel's Blood is ſaid to have, Gen. 4.10. Hebr. 11.4. which yet ſpeaketh, How much more the Blood of Chriſt, which ſpeaketh better things than the Blood of Abel, Hebr. 12.24. The ſign hath a Voice in it (as Exod. 4.10. Ezek. 1.28. & Job. 4.16. God Annexing his Word with his Sign that it may be the better heard and underſtood) becauſe it (as it were) ſpeaketh that to the Eye, which words do to the Eear; and on the contrary that which is plainly declared to the Ear, is ſometimes repreſented as if it were acted, and exhibited to the Eye, Gal. 3.1. Thus the Adminiſtratiom of the Lords Supper is a lively Reſemblance of Chriſt crucified upon the Croſs; and thus the ſtung Iſraelites were heald by looking upon the Brazen Serpent advanced upon the Pole, Num. 21.8. 'Twas but Look and live then, and, tis but Look and live now, John 3.16. As they that look'd upon their Sores, and not upon the Sign, Dyed for it, So, they that fix their Eyes upon their Sins, and not upon their Saviour, do Deſpair, and Dye: and, as they that look'd upon the Sign though but with one Eye, though but with a ſquint Eye, or but with half an Eye, they were preſently healed, So, thoſe that look up to Chriſt, though Weak in Faith, yet Faithful in Weakneſs, are ſure to be ſaved, Iſa. 45.22. Look unto me All the Ends of the Earth, and be Saved, as the Moon when ſhe looks moſt fully in a direct line upon the Sun, then is ſhe in the Full, and moſt fully inlightned: This is the great Duty Required, to look vponupon a Crucified Saviour, Zech. 12.10. and Salvation (in the Extent of it) is in the former Scripture propounded as the Grand Wages of that work and Duty and that Univerſally to all Right Lookers both Jews and Gentiles.

p. 7The ſecond Inſtance of a godly man (deſirous to ſee Signs) is Gideon, as Moſes was the firſt, both of them reckoned among Gods Renowned Worthies. Heb. 11.20.32. This Gideon though but weak in Faith, yet was faithful in weakneſs, and therefore is he dignified with a Room in that Court-Roll, of the moſt radiant Starrs in Scripture Horizon, yet his Faith though true, being weak, required ſome Supporters, hence he ſaith [then ſhew me a Sign [Judg. 6.17. This Sign Gideon ſought not, as that Adulterous and Evil Generation (the Phariſes, &c.) did, out of Curioſity and Incredulity, but (as Moſes before him, &c.) for farther Confirmation of his Faith, concerning his call to ſo great a Work, whereby he might be ſatisfied that it was God (and not man or Devil) that called him: A good Cauſe, a good Call, and a good Conſcience, will make a good Courage, and all are neceſſary to a Captain or Soldier. Eſpecially the Lord looked upon him, as well liking his ſpeech. v. 14. vouchſafes him a Sign, v. 21. ſignifying, that the Midianites ſhould be Deſtroyed without mans labour, ſeeing Fire came out of the Rock (as before Water had done, Exod. 17.7.) without any humane help to conſume the Sacrifice; therefore did Gideon erect an Altar to the Lord, who had thus confirmed him (not only by theſe Signs, v. 17. but by two other Signs, v. 36.37.) and thus comforted him againſt his deſpondencies, and called the name of his Altar [Jehovah Shalom] the Lord of Peace, v. 23.24. O that this Inſcription were upon all our Hearts, as 2. Theſſ. 3.16. The Lord of Peace give us peace always by all means, this would anſwer all Doubts, and advance Faith above Fear. The ſign of the Fleece, Gideon deſired to be doubled, not out of Incredulity to tempt God, but out of Humility to be ſupported under the ſence of his own weakneſs and unſuitableneſs to ſo great an undertaking, againſt which he found marvelous Relief, in the double Wonder of the Fleece, which intimated two things to him. 1. Concerning Iſrael. 2. Concerning Midian. (1.) As to Iſrael, that was repreſented by the Fleece, being ſometimes wet with the Dew of Heaven, and ſometimes dry. (2.) As to Midian, they p. 8had Fleeced Iſrael of all their good things, and pull'd all the Wooll from off their backs, as the Shearer (in that Fleece) had don to the poor Sheep, turning him naked out of doors into the open Fields; but now Gideon (with the Lords help) ſhould fleece Midian: the Sword of the Lord and of Gideon ſhould do as much for them, as they had done for Iſrael, pay them home in their own Coyn, and requite them to the full, after the Law of retaliation: hereby Gideons Faith, weak at firſt, did gradually grow ſtrong by thoſe confirming Signs; ſo comes he in as a Candidate in that Apoſtolical Catalogue, Heb 11.32. Amongſt the higheſt Favourites in the Court of Heaven: Beſides thoſe two Godly Men (Moſes and Gideon, that deſired confirming Signs) there be many others, to whom God vouchſafed Signs, though undeſired: as, the Tree of Life to Adam, Gen. 3.22. The Fire of God to Abraham, Gen. 15.17. The budding of the Rod to Aaron, Num. 17.5. The Sun ſtanding ſtill to Joſhuah, Joſh. 10.13. And its running back to Hezekiah. 2. Kings. 20.8, 9. Fiery Tongues to the Apoſtles, Acts 2.3, 4. A Draught of Fiſh to Peter, John. 21.6. A Star to the three Wiſe men, Mat. 2.2.9. Dumbneſs to Zechariah, Luke 1.20. and many other Signs to Believers, Mark 16.17, 18, 20.

Yet ſometimes we find God forcing Signs, even upon wicked men, as upon that branded one Ahaz, Iſai. 7.10.11.12.14. &c. Though this was King Ahaz, wicked with an accent, even he ſhall ſee, that while he was under the power of a malicious Devil, yet hath he to do with a moſt gracious God, who by a wonderful condeſeenſion will needs give him a Sign; 'tis an unheard of vouchſafement to vouchſafe a Sign to ſuch a notorious Unbeliever, this is more than Chriſt would do to the Phariſees, whom he calls a baſtardly Brood, for deſiring a Sign, as before. Matt. 12.39. [Ask a Sign either in the Depth, &c.] Here was a fair offer to a moſt foul Sinner, he might have had a ſight of Heaven or of Hell for a Sign, yet inſtead of an humble and thankful asking, he ſordidly anſwered (tantamont) Ile ask no askings, Ille try no Signs, I know a trick worth two of that, I'le p. 9ſend to the Aſſyrians ſo help my ſelf, God may keep his Signs to himſelf, I crave no ſuch courteſy at his hands, &c. Did ever any branded Belialiſt or black-mouthed Bedlam ſpeak worſe to God than he in all this: no wonder if God ſet a black brand upon him, ſaying, This is that Ahaz, 2. Chron. 28.22. Yet notwithſtanding all this ingratitude and provocation, God (of himſelf) gave Iſrael a Sign, Iſa. 7.14. A ſingular Sign, a Sign both from above and from beneath, inaſmuch as this Immanuel, born of a Virgin, did joyn pure Heaven and baſe Earth together, in his two Natures. Again, thoſe Signs which the Scripture mentions are manifold; as, 1. Such as be meerly Natural, Gen. 1.14. 2. Praeternatural, beſide the power of Nature in her ordinary production, ſuch are Prodigies in Heaven and Monſters on Earth, &c. 3. Supernatural, which are either Divine (ſuch as were the Miracles God wrought by the Prophets and Apoſtles) or Diabolical, as the Lying Wonders. Deut. 13.2.3. 2. Theſſ. 2.9. and Rev. 13.13. As there be Natural Signs, ſo there be Inſtituted Signs, to wit, the Sacraments which are call'd Signs and Seals of the Covenant, Rom. 4.11. Moreover the Signs God ſhews to men, are either ordinary or extraordinary, commnnia aut Inſolita Signa: Except we ſee (not common, but) unuſual ſigns, we will not believe. John. 4.48. We have a frequent ſight of Natural Signs, and of Artificial Signs, the former hanging in the Heavens, expoſed to open view, the latter hanging over every Houſe (almoſt) in this great City, yea and ſuch ſigns as be ſignificant, indeed ſome Signs are ſignificant, ex primaria intentione inſtituentis, purpoſely and primarily Inſtituted to ſignify ſomething, whether the Inſtitutor be God or Man. God is the only Inſtitutor of all ſignificant ſigns in Sacred things, as he Inſtituted the two Sacraments under the Law, and the two Sacraments under the Goſpel; other ſignificant Signs or Ceremonies, which are only mans Inſtitution (and never came into the mind of God, Jer. 7.31. Nor out of the Mouth of God, Deut. 4.1.2.) ought juſtly to be exploded. All Divine Worſhip muſt have Divine Warrant, and Divine Inſtitutions may not be mingled with p. 10Humane Inventions: This is to Plow in Gods Field, with an Ox and an Aſs, and to ſow therein mingled Seeds (even Tares as well as Wheat,) and to worſhip the Lord in a Linſy-Woolſy Garment, Deut. 22.9.10.11. There be alſo ſignificant ſigns in Civil and common things (as well as Sacred) whoſe proper and primary end in the purpoſe of their Inſtitutor (man) is to ſignify ſomething, as the Signs at every Door in the City, and at every Inn in the Country, and the Eſcucheons at Great mens Houſes: And there be other Signs, which be ſignificant only by conſequence and ſecondarily, not eſſentially and from the primary purpoſe of their Inſtitutors, Thus Steeples and Poſts &c. may ſignify by their ſhadows what time of the day it is, which is not the proper and peculiar purpoſe for which they are made, or uſe of them, as is of Clocks and Dials, 'tis a ſecundary uſe only.

But to inſiſt only upon extraordinary Signs and Wonders (called ſigna inſolita unuſual Marvels) according to my preſent Deſign: conſider, that as their Ends ſo their Kinds are various, 1. Their Ends are from their Author and Original) manifold: as, 1. They are intentionally deſigned, by the great and ſole Wonder-working God, for the confirming of that Truth, once delivered to the Saints, Jude 3. Mark 16.17.18.20. and Hebr. 2.4. Thoſe extraordinary Signs, are well called, the Swadling-bands of the Infant Church, therefore was ſhe principally Dignified and Fortified with Miracles, always and only while and when ſhe was young, tender, and needed ſome corroboration: Tis true, there were ſome ſprinklings of Miracles upon other emergent occaſions, &c. But the main body of them were wrought firſt by Moſes and Joſhuah; Moſes was the firſt and new giver of the Law, then the Church in the Wilderneſs (ſo called Act. 7.38.) was but a weak Infant, ſo needed thoſe Signs and Wonders, which Moſes wrought, both in Aegypt Act. 7.36. and in the Wilderneſs, Pſ. 105.39.40.41. with 27. to 38. Yet none were wrought after ſhe got into Canaan, though Joſhuah did in conveying them thither. 2. By Elijah and Fliſha, who were the p. 11two new Reſtorers of the Law, (which amounts almoſt to a Giver of it, ſo tantamont a Law-giver) then the Church was newly Born again, and ſo ſtood in need of a ſecond ſwadling, by many more Miracles, after her Recovery from her worſe Relaps in Ahabs time, &c. 3. By Chriſt and his Apoſtles, who were both new Givers and Reſtorers of the Goſpel inaſmuch as the Goſpel was preached in Paradice, Gen. 3.15.) Then did the Doctrine of the Goſpel by diverſe Miracles, as by the Wings of the Wind, fly abroad and was divulged at firſt all the World over; and 'tis very remarkable, though John Baptiſt came in the ſpirit and power of Elijah, yet did this Type do no Miracles, as the Anti type did, John 10.41. leaſt he ſhould be miſtaken for the Meſſiah, Luke 3.15. who was to do many, John 7.31. and 11.47. Yet John was a burning and a ſhining Lighn, John 5.35. burning in himſelf and ſhining to others, he Thundred in his Doctrine, and Lightned in his Life without Miracles, therefore was he ſo much admired, as a great Reformer in a moſt Deformed Age. Chriſt and his Apoſtles were all Wonder-workſecured by it while it is tender, and 'tis oft watered, but ers, which was as an Hedge to a young Plant, that is when once grown up, the Hedge is removed, and the watering left off. Hence we ſay to the Romaniſts, That all the Miracles of the New Teſtament, are ours of the Reformed Religion, inaſmuch as they all did Demonſtrate the ſame Doctrine, which we do defend, We need no new Miracle, to conform an old Truth that hath been before ſo confirmed: He that now requireth a Miracle, is therefore himſelf a Miracle. The Eſtabliſhment of our preſent Reformation is and will be that great Miracle, which we are in theſe times to look for: 'tis that wonderful Work which former Ages did deſpair of, the preſent Admireth, and the future will ſtand amazed at: concerning the Lying Wonders the Romiſh Church ſo much boaſts of, I have diſcovered the fallacy of them at large, in my Diſcovery of the perſon and period of Antichrist from page 48. to 55. to which I refer the Reader.

The Second End of Extraordinary Signs and Wonders is for p. 12Awakning a droufy, ſluggiſh and ſecure World, which will not know the Signs of the Times, Matt. 16.3. yea, and for Rouſing up the Slumbring Virgins of the Church, both the Wiſe and the Fooliſh, As the Midnight Cry did. Matt. 25.2, 5. 6. This is certainly the great End why the great Wonder-working God worketh Wonders and ſheweth ſigns ſuch as are Extraordinary and Univerſally aſtoniſhing, to Alarm, as with thoſe Trumpets, both Saints and Sinners, that none might be ſurprized, He therefore doth moſt graciouſly ſound his Trumpet in and by them, that his Judgments may not come as a Thief in the Night upon us, as he hath oft foretold us, Matth. 24.44. 1 Theſſ. 5.3. Revel. 3.3. and 16.15. The Thief gives no Warning, but comes unexpectedly: So doth not a Gracious God who giveth Warning, for which Charles the Great bleſſeth God for Rebuking his Sluggiſhneſs out of his Tender Mercy by thoſe his Signs, as a Blazing Star, &c. As I ſhew in my little Book of this late Comet, pag. 22. 'Tis undoubtedly moſt dear Divine Clemency to give timely Warnings of Approaching Judgments, for, Humane Calamity the more ſudden, the more gricvous it is, as (1.) It amates, (or Daunts,) and Exanimates a man, as the ſudden Storm doth the Marriner, and as the Devil deſign'd Job's Meſſengers ſhould do him, in coming, one at the Heels of another, ſo unexpectedly upon him. 2. It ſurpriſes him at unawares, he ſtands not upon his Guard, ſo can no more prevent it, than unweildly Eglon, could Ehud's deadly thruſt.

As Signs and Wonders are Various, 1. In their Ends, ſo, 2. In their Kinds; as, 1. There are Miracula & Miranda. Many things are miracula, much marvelled at, as exceeding the common Courſe of Providence which yet are not, Ex natura Rei, Miracula, of the proper Nature of Miracles. The latter exceedeth the Power of all created Agents, but the former doth not ſo, A true and proper Miracle is the Stopping or Altering the common Courſe of Nature, and 'tis a producing of ſome ſuch E… fects as do tranſcend Natures Law, Power, and Capacity: 'tis p. 13indeed, an Extraordinary operation of the Almighty Creator in Nature, either without the Interpoſition and Concurrence of Second Cauſes, or Above their natural Capacity: In a word, 'tis the production of Something out of Nothing, either as to Matter or as to Manner of production, ſo that the Almighty can only work true Miracles either in himſelf or in his Servants impour'd by him. 2. There are mira ceu miranda, marvelous Works and Wonders, 1. of God's Working, and 2 of the Devil's, who is God s Ape herein, and who by his Impreſſion, which, through his Angelical Nature, he is able to make upon matter, can do wonderful things to cheat the blind world, as he did Pharaoh and the Aegyptians by his Vaſſals the Sorcerers. But he cannot work ſuch a Wonder as is a Miracle. The Lending Power will never accommodate the Borrowing party with ſuch a Power as may be prejudicial to his own holy and glorious Deſign. The only wiſe Creator will never gratify his Creatures, nay the worſt of his Creatures, ſuch are all Sorcerers) for any ſuch end as either to obſtruct his WORK, or to cheat the World Hereupon Austin, de Unit ate Feeleſ. cap. 16. ſaith excellently, That the pretended Miracles of his time were either figmenta mendacium Hominum, aut Portenta fallacium Spirituum, either the Forgeries of lying Men, or the Portents of Deceitful Devils: for a true Miracle is the work of an Infinite Power, whether primarily or Secondarily performed: and hence David ſaith. That God only doth wondrous Things, Pſ. 72.18. Indeed God ſomtimes uſeth men as moral Inſtruments, but never as natural Cauſes in working VVonders, which ſurpaſs the Power of Nature. Hence alſo Nebuchadnezzar, when God drove him from men by his own Courtiers and ſubjects, and ſo had tam'd him, and taken him a loop or link lower, by making him graze among the Beaſts, himſelf becomes a Catholick Preacher to the VVorld, publickly proclaiming the Great God to be the only Author of Signs and Wonders; 'Tis the Lord only that ſheweth them, And they are all His, with an Emphaſis, and not only So, but they are [Rab Rabbin] Great p. 14many, and Magnificent, as the word ſignifies, Dan. 4.2, 3.33, 34, 37. Mark how he enlargeth upon this point again and again, and he calls God's great Acts towards him, (in his Expulſion from his Throne) 1. SIGNS, as they did ſignify Gods Wiſdom Power and Juſtice to him; and 2. VVONDERS, as worthy to be Wondred at by him, when yet in the Higheſt Ruffe of his Pride and Proſperity, ſhould have both a Viſion and Execution of his Downfal from the Higheſt Pinacle of his Arch Triumphant: Mark, Nebuchadn. hereupon celebrates God's Kingdom only, had David handled this, he had added (as in his Hilled Gadol, or great Gratulatory Pſalm, the 136.) He doth often, His Mercy endureth for ever, which is the foot and burthen of the whole Song, not as an idle tautologie, or vain Repetition, but as a moſt notable intimation of the Saints unſatisfiableneſs in praiſing GOD, for his never-failing mercy, his Covenant-mercy, his ſpecial mercy in CHRIST (who was the moſt ſignal Sign, Iſa. 7.14.) in and by whom God only worketh wondrous things. Pſ. 72.17.18. Where David bleſſeth God, for all the forementioned Benefits by the Lord Chriſt, of whom his Son Solomon was but a Type: hereof Nebuchadnezar was Ignorant, However 'tis admirable, he could go thus far, as to acknowledge the Lord Jehovah to be the true and wonder-working-God, whereby he teſtified his Repentance in his admiring (as in a Rapture) the mighty and matchleſs power of God, he was conſtrained to give God the Glory of all his wonderous Works, hence ſome think he was truly and throughly Converted here, ſeeing he falls ſo kindly under the mighty hand of God, whereby (as he penitently acknowledgeth) thoſe great Signs and Wonders, were wrought concerning him, that ſuch a mighty Monarch (as he was) ſhould be chaſed from his Kingdom, yea and from among men, and live among brute Beaſts, feeding upon Graſs as they fed (who had formerly fed on the choiceſt fare, the chiefeſt Cates and Delicates in the World) and that for 7 long years, yea deprived of his Humane Underſtanding all this time (oh that the proudeſt Potentates p. 15of the World, would well ponder this wonderful Work) and yet after all this, be reſtored to his right Intellectuals, and to his Royal Dignitys. How well doth he ſtile them Gods great Signs and Wonders for who but God can look upon the proud and bring them low, Job 40.11, 12, 13. God did abate his Pride, and abaſe his Power, to bring him to Repentance foreign God hath a moſt powerful Eye, both for Everſion as here, and for Converſion as …nk. 22.61. and here (probably) alſo. The whole work being a ſupernatural change both forward and backward, outward and inward) and every circumſtance (occaſion, manner, degree and time, &c.) ſeeming no leſs then a new Creation.

Again 3ly. The Wonders of Gods working are either Ordinary or Extraordinary. 1. Ordinary, God often ſhews himſelf maximum in minimis, the greateſt Artiſt in the ſmaleſt matters, not only in that miraculous plague of Lice (made of the Duſt) upon the Land of Aegypt, which ſo fainted under theſe poor Vermin (armed with the power of God) that they were forced to cry out, This is the very Finger of GOD, Exod. 8.17, 18, 19. wherein 'tis very Admirable to obſerve how this Act of Omnipotentency in ſuch baſe and vile Creatures, as are Duſt and Lice conſounded the Impoſture and Power of Jannes and Jambres 2 Tim. 3.8, 9. yea, and of the Devil their Maſter) yet th… Great God was highly honored thereby, for, 'tis ſaid, All th… duſt of the Land was made Lice by Moſes, ver. 17. then the Magicians had no matter leſt them to try their Diabolical Art upon unleſs they could create Duſt, and ſuppoſe they had ſome Du… left them for an Experiment, yet, though they ſtretch'd ou… their hands with Rods, and did their utmoſt Endeavours, The could not, verſ. 18. They could neither Create Duſt where there was none, nor, where there was ſome, convert it into Lice▪ Neither could theſe Magicians ſave their own Skins, &c.

Thus it plainly Appeareth, That the power and Providence of God extendeth even to the loweſt and vileſt things in the Creation, and that God can, after a Miraculous manner, f… the Greateſt power either of Men or Devils therewith at … p. 16Pleaſure. And this is Gods ſhewing himſelf the greateſt Operator in the leaſt of his Operations, and not only, I ſay, in extraordinary, but alſo even in ordinary Caſes: Indeed the foreign, the eternal Power and God head is manifeſt and knowable in the whole Creation, yea in the Decimo-Sexto's as well as in the Great Folio's thereof: Every Creature hath Aliquid Dei aeque ac aliquid Nihili, Something of God in it as well as ſomething of Nothing; otherwiſe it could not be ſaid to be created out of Nothing by the Creator, and many times we Admire that there ſhould be more of Art and Activity, in a Dwarf, Bee or Ant, than in a Giant, or Elephant, moſt great Souls are ſometimes couch'd in moſt little Bodies. Amd the truth is, True and real Wonders are God's daily work (upon which Account they may be called Ordinary) as I ſhew in my Crown of a Chriſtian, upon that Book with Three leaves (the Creation of God) viz. Heaven, Earth or Sea, Pſal. 135.6. There be Wonders without number in all thoſe Three, Job 9.10. Such as the Wiſeſt may well wonder at, and more obſervable than either the moſt are aware of, or affected with: 'Tis manifeſt, That Jehovah is the true and only Thaumaturgus the great and ordinary Wonder-worker: To omit the Wonders of the Creation (for which ſee Pſalm 136, 4, 5, 6, 7. and my little Book aforeſaid upon Meditation, pag. 125. to 145. and give but a Specimen, or ſmall Scantling of them: (1.) 'Tis a Wonder to be wondred at, How the Bones grow in her that is with Child, Eccleſ. 11.5. Solomon himſelf, who was Natures Secretary, wonders at this; and ſo did David before him, Pſalm. 139.14. 2. The double Motion of the Lungs, call'd Syſtole and Diaſtole, and of the Pulſe in mans Body, is a Wonder which that Famous Phyſician Galen, tho an Heathen, was ſo amazed with, that he would needs offer Sacrifices to that God whom he knew not, who yet as he ſuppoſed muſt be the Original of that Wonder, 3. The Strength of the Nether Chap is a Wonder, whereof no man could ever give a Sufficient Natural Reaſon. Nor 4. of the Heat in the Stomach for Digeſtion, of all Meats in Succum p. 17& Sanguinem, into juice and Blood in a little time. Nor. 5. Of the various Colours in the Rain-bow: Nor, 6. of the Flux and Reflux of the Sea: Nor, 7. of the Magnetick Virtues of the Loadſtone; to let paſs many others, that are Wonders all, though ordinary: No nor 8. of this common caſe, that Chaff ſhould be ſo cold, as to keep Snow (hid within it) from melting, and yet ſo warm as to haſten the Ripning of Apples which are coverd with it. Gods wonders are without Number: But 2. Inſtances more. The 9th wonder is, God's turning water into Wine, as his Daily Work. 'Tis true, this is called, The Beginning of Chriſts Miracles, Joh. 2.11. and 'twas a mighty Miracle, yea better than that of Moſes, for, the Giver of the Law turn'd Water into Blood, but the Giver of the Goſpel turn'd Water into Wine; the former could not be drank without danger of dying, the latter was delightful to Drink, and Heart-Reviving: yet this VVonder of turning water into VVine, is a daily work with God, as Auguſtin excellently obſerveth, Inaſmuch as the Rain water which falls upon the Root of the Vine and nouriſheth the Tree, Doth in time turn into the Grape, The Juice, Blood or VVine is originally VVater. In the 10th and laſt place, Auguſtin excellently alſo maketh Gods multiplying a grain of Corn, ſown in the Earth, to 30, 60, or 100 Corns, a more miraculous wonder than Chriſts multiplying the few Loves to feed 5000 perſons: his words are, mirabilior eſt Grani in Terra multiplicatio, quam illa quinque panum; Tract. 24. in Joh. 6.9, 10, 11. yet was that miracle of the 5 loaves exceeding marvelous, Inaſmuch as the Loaves, by a ſtrange kind of Arithmetick, were Multiplied by Diviſion, as they were diſtributed among the Multitude, and an Addition to them was made by Subſtraction: As each perſon had his piece ſubtracted from the Loaves, yet were they augmented thereby: Notwithſtanding all this. That Reverend Father prefers the common Experience of every Husband-man, the multiplying of one grain, as a greater wonder:

Thus, ſomething may be known of God in the whole Creation, Rom. 1.19. and much more in Divine Providence, God p. 18never leaves himſelf without Witneſs, Acts 14.17. yet, leaves he all men without excuſe, foreign, without any Apology, Rom. 1.20. for though natural light is not available to bring faln Man into the Favour of God, yet it is ſufficient to convince him of Moral wickedneſs both againſt God and Man: oh then what pity it is, that Chriſt ſhould ſtill ſay, Ye will not believe, except ye ſee Signs and Wonders, whereas men live in the very midſt of many ſuch like Signs and wonders (as are the aforeſaid: &c. yet, they come not up to ſo much as amounts to an Old Teſtament Faith, of Believing in GOD, (though a New Teſtament Faith is requiſite alſo, as Chriſt ſaith, Ye believe in God, believe alſo in Me, John 14.1.) but are Intoxicated with Atheiſm, and live according to their Luſts, as if they were all become David's Fools, which ſay in their Heart, There is no God, though they Daily ſee God ſufficiently ſealing up his General Goodneſs to Man, in doing him Good pro victu & amictu, beſtowing upon him Daily Bread and Daily Cloathing.

2. Beſides thoſe Ordinary, God hath alſo his Extraordinary Wonders: The foreign, the very great and Wonderful Works of GOD, Act. 2.11. for, though the Great GOD doth limit Nature to her Common Products, yet will he never limit himſelf, but Will Do whatever pleaſeth him, Pſal. 115.3. without either the Help or the Hindrance of any Whether it be Miracles or Marvels, or Ordinanary Occurrences: As to the firſt of thoſe, I have ſpoke ſo largely already, and ſhall only add, that there were never any Miracles for Weight, Meaſure and Number (for God is ſaid to do all things pondere menſura & Numero) equal to thoſe in the time of the Goſpel: none of thoſe either before or under the Law, can be parralel'd with thoſe under the Goſpel, upon all thoſe three accounts, they are not like them for weight, meaſure and number, It may eaſily be Demonſtrated how far Law-Miracles come ſhort of Goſpel Miracles, in all theſe reſpects. To Inſtance only in that one aſorenamed; Moſes indeed turned Water into Blood, but the Meſſiah turned Water into Wine, and how much the latter exceeds and p. 19excels the former, is obvious to every ordinary underſtanding, inaſmuch as the former was made peſtiferous the latter ſalutiferous Drink: therefore the captious and carnal Jews were exceedingly irrational, in rejecting thoſe Miracles the Meſſiah wrought amongſt them, and requeſting ſome ſuch as Moſes had wrought for their Forefathers (as giving them Manna from Heaven, &c.) Seeing thoſe of the Meſſiah did far ſurmount thoſe of Moſes both in quality and quantity and in pondereſity, Inaſmuch as that Manna Moſes gave their Forefathers melted, putrified, bred Worms, and periſhed in the uſing, but the Meſſiah gave himſelf the true Bread from Heaven, to feed them up to Everlaſting Life, his own Fleſh for them to eat, and his own Blood for them to Drink, a Meat and Drink that muſt laſt (without putrifying) ſo long as the World doth laſt, Manna was but the Type, which is always the leſſer, Chriſt is the Antitype, which is always the greater and better; If our Saviour ſay of himſelf, that he is greater than Solomon, Matth. 12.42. We may likewiſe ſay of him, he is greater and better than Manna. Moreover, that which more aggravated the Jews Contempt of Chriſts perſon and his Miracles, is, that their knowledge of Moſes's Miracles they had upon Credit only, they received it by Tradition from their Forefathers: But as to the Miracles of our Bleſſed Meſſiah, they received them not by Hear-ſay, but were perſonal Eye-witneſſes of them, therefore doth the Apoſtle Peter, make his Solemn Appeal to their own Knowledge and Conſciences, Act. 2.22. So that he leaves them no liberty of doubting, for CHRIST was by ſo many manifeſt Demonſtrations Approved of GOD (to be his grand Embaſſad or to the World) and ſhould therefore be alſo approved of men, eſpecially of thoſe men who could ſay [Hiſce oculis ejus miracula Vidimus] we have ſeen with our very Eyes, the wonderful Works which he wrought, and which never any Man before him did Work. John 9.32. No not Moſes whom they called their Maſter, ſo that even the very Strangers in Jeruſalem did know that Chriſt was mighty in Word and Deed (as well as Moſes Act. 7.22.) both before God and before all the People, in p. 20whoſe very preſence Chriſt wrought his Miracles. Luke 24.18.19. for he did nothing in a corner, as Act. 26.26 but before multitudes of Spectators and Eye-witneſſes thereof. As to the third, to wit, Ordinary Occurrences which cometh to paſs commonly and uſually by the power of Nature (and often by the dexterity of Art) is not my deſigned Subject in this ſhort Diſcourſe, though there be whole bundles of Wonders, even in the common courſe of Natural (if not Artificial) productions, as I have Inſtanced in ten particulars aforementioned, which at this time may be ſufficient. As to the ſecond, to wit, Marvels (which are certain middle things, betwixt Miracles and Ord inary Occurrences) thoſe are the principal matter intended to be Diſcuſſed in this little Treatiſe (which though it be little in its Bulk) yet Treateth upon the great things of GOD. 'Tis a Theological Maxim, that an increated liberty is an Attribute of the Divine Eſſence, and this being Infinite, (as well as Increated) cannot be limitted by any of its objects, but Acts freely and out of his meer good pleaſure, and not out of any neceſſity of Nature. Pſ. 115.3. Dan. 4.25. Jer. 27.5. and 18.4. &c. Hereupon the Great God, being a Free Agent may ſometimes ſtep out of his common Road, and ordinary courſe of Providence, and ſo work beyond the reach of Nature, and above the skill of Art, to the producing of not only Miracles (as above) but alſo Marvels or Wonders. Thus God is Deſcribed to be one that doth great things and unſearchable, yea marvelous things without number, Job 5.9. Thus Eliphaz here ſpake the Truth, concerning the wonderful Wiſdom and Almighty Power of God; and Job himſelf doth readily ſet his Seal to that great Truth, Job 9.10. He is a God Glorious in Holineſs, fearful in Praiſes, and doing Wonders, Exod. 15.11. 'Tis a moſt ſtately Deſcription of God, crying who is like thee, and David cryes alſo Who, is a God like our great God, a God that doth Wonders. Pſ. 77.13.14. Sua mirabilia ſunt omnimodo memorabilia, He maketh his marvelous Works, all worthy to be remembred. Pſ. 111 4

In Sacred Scripture, we find Miracles and Marvels or VVonders, p. 21are promiſcuouſly taken for each other, yet are they not convertible Terms: All Miracles are indeed Marvels, but [vice verſa] on the other hand all Marvels are not Miracles: there is this difference [Ex parte Rei] betwixt them, Miracles do exceed the power of Created Agents, but Marvels do not ſo, yet are they extraordinary Productions of Divine Providence, overruling Natural Agents: God is ſaid to work three ways: 1ſt. foreign according to Nature: 2ly. foreign beſides Nature: 3ly foreign above Nature; but never (as ſome ſay) foreign directly againſt Nature: The ordinary products of Providence, are according to Nature: Extraordinary Miracles are above Nature: and extraordinary Marvels are only beſide Nature; but ſhould the Great God put forth his power againſt Nature, Nature would be deſtroyed, and the Deſtruction of Nature would be the Deſtruction of the World, for it is as a round chain conſiſting of many links all linked one to another) and if one of thoſe links be looſed, the whole chain falls in pieces and becomes uſeleſs: As to thoſe Marvels or Wonders, which are beſide Nature (the preſent Subject of my Diſcourſe.) A right underſtanding may be had hereof, in this manner; we muſt ſuppoſe the God of Nature is above Nature, ſo can overrule it at his pleaſure: No Natural Agents can poſſibly. Act without the leave of Supernatural Providence. The Fire cannot burn (as in the Caſe of the Buſh, Exod. 3.2. and of the three Nobles of Babylon, Dan. 3.28.) nor can the water drown (as in the Caſe of the Red-Sea and of Jordan) without (as Philoſophy phraſeth it) a Divine concurſe: God is the primus motor, and his Providence is the primum mobile of all Created things, and have their Dependency upon their Creator (both as to being and as to motion and as to all-things, Act 17.25.28.) and no created being can make any motion, more than the leſſer Wheels can move in a Clock or Watch, without the Impulſion of the greater Wheels thereof: yet ſtill we muſt know, when this Great Creator worketh any Marvels (yea or Miracles) he ſtill holdeth Nature as a Pen or Pencil, in his Hand, and draws his p. 22own Models or Platforms (either Ordinary or Extraordinary) according to his own pleaſure, yea 'tis all one with GOD whether he act with it or without it, by a power that is Almighty, All ſufficient (of it ſelf) and infinitely Superior to it, for he is under no obliging neceſſity of being confined to uſe Nature as his Pen or Pencil. Though this general Diſcourſe hath (beyond my expectation) ſwoln much upon my Hand, yet have I all along judged it neceſſary to ſay all that I have ſaid, for a fuller Explication of my preſent Subject (which ought to be diſtinctly diſcourſed) before any Application can be made thereof: therefore to avoid any farther prolixity, I ſhall (for brevity ſake) confine my ſelf to three Heads. 1ſt. The Sorts. 2ly. The Scenes. 3ly. The Significations of thoſe marvelous Signs and wonders, &c. 1. Of the Sorts or Kinds of them: 1. Philoſophy telleth us of three ſorts of Signs: 1ſt. Such as are memorative (called foreign) which recalleth ſomething that is paſt, to preſent remembrance, as the Rain-Bow is a ſtanding Sign and Monument of the paſt Flood, and as that ſtately and lofty Pillar, lately Erected nigh London-Bridge, is a Monument (ſo called) of the late dreadful burning of London. 2ly. Such Signs as are Demonſtrative (called foreign) which do ſhew ſomething that is preſent, as Smoak doth Demonſtrate ſome Fire to be preſent, and the Buſh, that Wine is then and there to be ſold, and ſuch like, as are Ordinary; and ſo thoſe Signs Extraordinary, which accompanied the primitive Believers: Mark 16.17.20. did all ſignify Gods preſence co-working with them, working wonderful Works, both in Preachers and Hearers, &c. 3ly. Such Signs as are Predictive (call'd foreign) which preſageth or foreſheweth ſomething that is Future, and will come to paſs, as redneſs of the Sky, at the Evening, betokens a fair day approaching; but in the morning the ſame is a Sign of Rain or Wind, Mat. 16.3. This is proved and approved, by Univerſal Experience, the probable Reaſon whereof in the courſe of Nature, may be this, the Setting-Sun carries off thoſe red Clouds all along with it, out of our Horizon, into the other p. 23Hemiſphere, and there diſperſeth them, either to a Conſumption or to a Rainy day unto our Antipodes, but the Riſing Sun, carries the Red Clouds up aloſt along with it, into our Meridian, and then diſſolves them into Wind or Rain; not unlike to this, is that Prognoſtick Monaſtick of the Poet, from the various colour of the Firmament.

Caeruleus pluvias, Denuntiat Igneus Euros. A watery Sky foretelleth Rain, and a red fiery Sky foreſignifies high, boiſterous and tempeſtuous VVinds. Theſe (and ſuch like) are call'd natural and ordinary Prognoſticks, and not at all unlawful in their own nature, for CHRIST did not reprove the Phariſes and Sadduces (in Matt. 16.3.4.) for their being weather-wiſe (though it belonged not to their Profeſſion) and for their diſcerning the Face of the Sky, concerning fair and foul Seaſons, to the more aptly ordering their ſecular Occaſions, he did not blame them for this abſolutely but comparatively only, becauſe they could be ſo skilful in the Book of Nature, yet were ſo unskilful in the Book of Scripture; ſaying, certainly, you Leaders of the People cannot be ignorant what the Scripture teſtifies, that the Meſſiah ſhall make the Deaf to Hear, the Dumb to Speak, the Dead to Live, &c. Such [ſigna inſignia] VVonders hath been wrought by me, as never were ſeen or heard of, and ye your ſelves cannot but acknowledg it, John 11.47. Beſides, the Teſtimonies 1. of Angels. 2. Of the Star. 3. Of the Dove. 4. Of my Father. 5. Of John Baptiſt. 6. Of the very Devils. Yea 7ly. Of the Multitude, yet cannot yee Diſcern the Signs of the Times. Yee muſt all therefore be (ſaith our Lord) either a ſort of ſordid ſorry Sots, or deep Diſſemblers and Hyperbolical Hypocrites, or both, in ſceming ſo criticall to enquire after the Meſſiah, ſo curious to ſearch after the Truth, which yee are neither careful to know, nor conſciencious to obey. Yet there be other Signs, which are) beſides thoſe Natural and Ordinary, even preternatuacl and extraordinary, which are prognoſticks alſo of future things, Neither is it Unlawful, to paſs a General Judgment, tho a Particular without a Special Gift p. 24may be) upon them, as will be made more Diſtinctly manifeſt in the Application of the whole. Again, Thoſe prognoſtick or preſaging SIGNS are Reduc'd to Three Heads, They are either 1. Omens, or 2. Monſters, or 3. Prodigies. As to the 1. to Omit all the Omens obſerved by the Superſtitious in a way of Divination, as, Sneezings, Valentines, ſtumbling upon the Threſhold in the Morning at firſt going out, ſtepping over the Threſhold with the left leg firſt, or knocking the Knees or Leggs one againſt another, even to a Fall, &c. The Superſtition whereof I have Demonſtrated in my Antidote againſt Popery, pag. 14, to 18. However Dreams appear to be ominous either for Good or for Evil, or for both, not only out of the Platonick, Stoick and Pythagorean Philoſophers, but alſo out of the Scriptures as in Pharoah's, young Samuels, Daniels, and Joſeph's Dreams, there was an Omen in them all: now, They are either 1. Natural, and ſuch are very Deceitful, Eccleſ. 5.7. So not to be Regarded unleſs, for ſuch and ſuch Ends, as I have mentioned in my Treachery of the Heart. pag. 92.2. Diabolical ſuch as (ſome ſuppoſes) Pilate's Wives was, whereby the Devil might endeavour to hinder the Work of our Redemption. 3. Divine Dreams, which ſometime be doubled, and ſo do make a deep impreſſion, as that of Pharaoh, &c. Gen 41.1, 5. &c. Thus 'tis ſaid, God came to Abimelech in a Dream, Gen. 20.3. This was frequent under all the Old Teſtament, and at the beginning of the New: but now ſince God has ſpoke his Will, in his Word, to us by his Son, Hebr. 1.1.2. We muſt not now expect any New Revelation about any Divine Truth from God in Dreams: yet poſſibly God may communicate ſome Information about Humane Events to his Godly Servants by Dreams: Inſtance Monica's Dream concerning her Son Auguſtin while he was a Manichee, That her Son ſhould return to the true Faith of his Mother, which ſhe conſtrued as a good Omen, and accordingly the Lord heard her Prayers and Tears for him, and cauſed him to return: There be ſundry others in Eccleſiaſtical Hiſtory which I paſs-by, and pitch only upon bleſſed Pareus's p. 25Dream, related by his Son Philip writing his Fathers Life, as a Preface to his Comments. Saying this, I dream'd in the year 1618. (The very year of a great Comets appearing,) that I ſaw all Hildeberg in a thick Smoak, but the Princes Pallace all on a light fire: Hereupon I Prayed, Oh moſt merciful GOD! divert from us this moſt ſad Omen, and ſave thy Sarepta from theſe Deſolations by the Enemy, both within and without. Thus the Good man dream'd, and thus he pray'd, but the Decree was gon forth, and ſhortly after executed acccording to his Dream. Yet this is a moſt certain Truth, That all Dreams are not ſignificant, much leſs have any thing Divine in them: Therefore 'tis not only Folly but iniquity alſo to put ſuch an Univerſal Streſs upon them, as if God alwayes warn us in and by them concerning future Events: This is not only Vain Curioſity, to ſearch into Secrets, but alſo a Sinful Superſtition.

The Second Predictive Sign are Monſters, ſo called à monſtrando, becauſe they do premonſtrate ſome future Events, though it be not every ones part to aſſign them in particular; as before the Deſtruction of Jeruſalem, a Cow did bring forth a Lamb; the Deſtruction of the City was preſag'd by it, &c. Philoſophers telleth us, That there are no Monſters properly among Plants, but only among Animals, and among them, 'Tis not barely Exceſs, as in Gyants, or Defect of Quantity, as in Pygmees) that make a Monſter: but when the Animal doth ſo much vary from the Right Diſpoſition of its own Kind, as to make it either Horrible or Miſerable, then 'tis a Monſter. Thoſe Animals are Monſters, that have two Heads and but one Heart, which is the Fountain of Life: this makes but one Animal, yet Monſtrous: but, If there be two hearts as well as Two Heads, This make 2 Monſtrous Animals, for in ſuch 'tis obſerved, when the one ſleeps, the other can wake, when the one laughs, the other can weep, when the one Dyeth, the other may over-live, as Buchanan obſerveth, Rer. Scot. lib. 3. Some, indeed, do make thoſe exceſſes and Defects of Nature (mentioned, Lev. 21.17. to 23.) monſtrous marks of Diſgrace, p. 26as if Nature had See her black Brand of Diſgrace upon them, and as if thoſe monſtrous Deformities of the Body did Demonſtrate the like Defects and Deformities in the Soul: 'Tis true, concerning thoſe that are crook'd-back'd (which is one of thoſe brands of Nature mentioned in Levit. 21.) Plutarch ſaith, They do [Nemeſin propriam portare] carry upon their Backs their own Deſtinies, and ſo, indeed, our crook-back'd Richard did, &c. But the Tenderneſs of God in the Levitical Law, towards ſuch is very obſervable, that tho none ſuch muſt be admitted to offer up fire-offerings to the Lord, leſt they ſhould pollute Gods Sanctuary, both as they were to be Types of a Comely Chriſt, Pſ. 45.3. and Cant. 5.10. &c. and as they ſhould be better than their Sacrifices, which were to have no blemiſh, Levit. 22.20. The Offerer muſt be no more blemiſhed than the Offering, yet might they eat the Bread of their God, Levit. 22.22. which ſhews us, That our Involuntary weakneſſes ſhall not Debarr us of the Seals and Benefits of Chriſt: But the other Prieſts for Voluntary Uncleanneſs were Depriv'd of that Priviledge which the Deformed ones (wherein they were not blamable) had Admiſſion unto, Levit. 22.3. yea further, The Scripture telleth us, That Halting Jacob was true hearted, that Blear eyed Leah was both fruitful and faithful, Stammering Moſes was the meekeſt man upon Earth, and Mephiboſheth tho he was lame, yet was he loyal, &c. as if the God of Nature did commonly compenſate and Recompence all the Defects of the Body, with a better and more bleſſed Surpluſſage in the Sůl: But to paſs-by all the Defects in Nature, and Speak only of the Exceſs, which Philoſophy phancyeth cannot make a Monſter, Seeing 'tis no more than the Higheſt Vigour of Nature, wherein ſhe exerteth her utmoſt ſtrength for producing of Gyants, yet thoſe prodigious mighty men, the Scripture mentions, Gen. 6.4. Numb. 13.28, 33. Deut. 1.18. and 3.11. Amos 2.9, &c. were probably Monſters, being both monſtrous in their Manners, and in their Mightineſs: Some as tall as Oaks and Cedars, Amos 2.9 and one of them, viz. Og, was ſo maſſy, that a Bed of wood was not ſtrong enough to bear the p. 27Vaſt Weight of his overgrown Body in turning himſelf upon it, but he muſt have a Bed-ſtead of Iron, and that too, that it might be as a juſt Proportion to his Bulky Body, muſt be fifteen foot, that is, five yards eight Inches long and ſeven foot broad, Deut. 3.11. yea ſo great ſome of them were, that the Greatneſs of the great God himſelf is aſcribed to them, compare Numb. 13.33. with Iſai 40.22. where other men were ſaid to be as Graſhopppers, poor, low, contemptible things in compariſon of thoſe Monſtrous Gyants, as well as in compariſon of the Mighty God.

So that Theology (more noble than Philoſophy) doubteth not to call that Race of Rephaims Monſters, ſuch as great Goliah, who could not only bear and wear Weapons which (at the leaſt) weighed above two hundred pounds weight, and walk with them, but he was able to weild them and to War with them. 1. Sam. 17.4, 5, 6, 7. Oh what a prodigious Monſter was this man, Arm'd Cap-a-pee, and ſtalking in the Field like a whole walking Armory. However that Gyant (call'd [iſh middah] a man of mighty meaſure) having twenty four Fingers and Toes. 2. Sam. 21.20. 1. Chron. 20.25. may well enough be deemed a Monster among men, yet notwithſtanding thoſe two mighty Monſters aforenamed went into the Field like Thunder and Lightning (defying the God of Iſrael) they went off (both of them) like ſooty ſmoak, and ſtinking Snuff: Now the God of Nature never ſent any of theſe mighty Monſters into the World, in thoſe ancient times, but it was to praemonſtrate that much Rapine, Violence, Arbitrary Oppreſſion and Tyranny ſhould be perpetrated by them amongſt men, as Nimrod, that mighty one or Gyant (according to the Greek) that Magnifico, or Grand Rebel (as Hebr. Nimrod ſignifies) and that firſt Babelbuilder, was a crafty and cruel Hunter (not ſo much of Beaſts as) of men, whom he ſacrificed to his Luſts, he was the firſt who (after the Flood) ſet up an Arbitrary and Violent Domination over Men (purſuing thoſe that would not ſubmit to his Tyrannical Yoak) with no more pitty than Hunters ſhew to Beaſts, p. 28which they Hunt for their Pot or Spit: Hereupon Tyranny is in Scripture alluded to Hunting. Jer. 16.16. Lam. 4.18 Monſters in magnitude prove moſtly Monſters in manners too, this Nimrod who was a Rebel to God his Superior (as his name ſignifies) was alſo a Tyrant to Men that were his Inferiours, haveing a Belluine not a Genuine greatneſs: and though our preſent Times doth not produce ſuch litteral Monsters, as the ancient Times did, yet God knows) we have too many myſtical and moral Monſters, both Inferiours who become Monſters in Iniquity, (none ſuch Sinners and matchleſs among men) and Superiours who become Monſters in Tyranny, grinding the Faces of their poor people, both thoſe ſorts of Monſters do premonſtrate the Judgments of God againſt them, they are link't together: but above all, the greateſt Monſter, that this day affordeth is that Behemoth, that Beaſt of Beaſts, the Antichr…ſt who may well be call'd a Monſter (according to the Philoſophers definition of it) A Monſter (ſaith he) eſt peccatum naturae, &c. A Tranſgreſſion of Nature, wherein ſtrange Members in the Body, and Strange qualities in the Mind, are produced and expoſed to open view: how well this doth [quadrare] and accordeth with the Romiſh Beaſt, appeareth by conſidering two Scriptures. Dan. 7.7. and Revel. 13.2. &c.) 1…. Daniels 4th. Beaſt (which was the Roman Power (is not likened to any certain Beaſt (as the other three aforementioned are) becauſe no particular Beaſt (amongſt the moſt ſavage the World bringeth forth) can be named ſo cruel and ſo monſtrous as to expreſs the Cruelty and Monſtrouſneſs of that fourth Monarchy, no not, although it were foreign as H…mer ſaith, a Lion before, a Dragon behind, and in the midſt a Chimera: 'tis therefore a nameleſs Monſter, made up of all the curſed properties of the forenamed Beaſts: This Beaſt is ſaid to be diverſe from all the Beaſts, not only for its monſtrous qualities in the mind (having all and more of all the other Beaſts) but alſo for its monſtrous Members in the Body, Deſcribed by Daniel, and 2ly. by John. Revel. 13.1.2.11. Having 7 Heads (to Plot with) and 10 Horns (to p. 29puſh with) the Feet of a Bear, and the Mouth of a Lyon, Himſelf like a Leopard, and the Dragon giving him Power, as if all Monſtrous Immanity were met together in him; This is the man of Sin, and the mighty Monſter of preſent times, which doth plainly premonſtrate, nothing can be expected but Barbarous and Savage Out-rages, until Chriſt (our true Hercules) come to cut off all the Heads of this Lernean Monſter, and his Carpenters come to ſaw off all his Horns. This is that Ahaz, 2. Chron. 28.22. This is that Nimrod (or Rebel againſt Chriſt, even Antichrist) of our Day, that mighty Hunter (even of the Lives and Souls of men) before the Lord, who dare Hunt thus, in ſpight of an All-ſeeing God, who beholdeth all his bold, boiſterous and brutiſh Huntings, Ezod. 3.7. This is that myſtery of Iniquity, and mother of Harlots, that has made ſo many Kings of the Earth drunk, with the Intoxicating Cup, of her (both of corporal and ſpiritual) Fornications. I have ſometimes wondred why Sir Edward Cook (that ſtrenous Lawyer and Lord Judge) uſed to call Royal Prerogative, a mighty Monſter, and I cannot tell how to put a ſounder ſenſe on it, than by Interpreting his Words thus; That Popery in all Kings and Kingdoms brings forth Tyranny, foreign Evil Bird, Evil Egg, as is the Mother ſo is the Daughter; This Monſtrous Beaſt brings forth moſt Monſtrous Births: no doubt but there is a juſt Prerogative (well butted and bounded) belonging to Kings, yet may it be ſaid of it, as Naturaliſts ſay of the Dragon [ſerpens ſerpentes vorando-fit Draco] as when an overgrown Serpent hath devoured other Serpents, that are leſſer and below him, thereby he becoms a Dragon. So when Royal Prerogative hath ſwallowed both Priviledge of Parliaments and Liberty or Property of Subjects, then doth it Degenerate into a Tyrannical Monſter, and this is evident in Popiſh Kingdoms, where the King is called a King of Aſſes, their Subjects being as ſo many Vaſſals, Peaſants, and ſilly Aſſes, tamely couching down under every Burden, that an unlimited Prerogative Impoſeth on them: As that Creature is commonly Reputed a Monſter wherein the common Rules of Nature p. 30(which never intendeth any monſtrous thing) are prevaricated: ſo this Prerogative (that Sage Judge ſo Styleth) may well be accounted a Monſter, when there is any notorious prevarication from the known Fundamental Laws of the Land there y when all Law becomes ſwallowed up with an Abſolute and Arbitrary Domination, and when no rule is obſerved therein, but Sic Volo ſic Jubco, ſtat pro ratione voluntas. And quod libet licet which are the Propoſals of Popiſh Paraſites to Popiſh Princes, Thus one Monſter begets and brings forth another in its own Monſtrous likeneſs. The beaſtly Religion of that Monſtrous Beaſt of Rome, both begets and brings forth Monſtrous Tyranny, changing Due Prerogative into a true Monſter. God Almighty bleſs this poor Land from all ſuch Prerogative-Monſters, which have ſo long infeſted Europe: Though Affrica hath been always accounted famous for affording moſt Menſlers, according to that old Adage [Africa ſemper aliquid novi ſen Monſtra Aſſert] and I find this Story in Record, That in Africa near Nilus were found a few Mice, only one half made up, Nature was there taken in the very Nick, how ſhe was prevented from perfecting her Work I know not, yet this (ſaith my Author) I know, ſhe had wrought Life in the foreparts thereof (Head and Breaſt) but the hinder parts ſtill remainedunform'd, unquickned, ſtill abiding in the faſhion of a little lump of Earth, and ſo ſhe leſt them; but by the Premiſes it appeareth that Europe as well as Africa aboundeth with Monſters, and not ſo much with monſtrous Mice which marr the Land, as 1. Sam. 6.5. Or as Pliny writes, with ſuch Mice which drove out the Inhabitants out of Troas and the Iſland Gyarus. Pliny lib. 8. cap. 28. and 10. and 10. cap. 65.68. Nor with ſuch Mice as Speed in Eſſex mentioneth in the year 1581. (juſt an hundred years ago) which came in a great Army and over-ran the Marſhes of Dengy Hundred, near unto South Minſter, ſhearing the Graſs to the very roots, and ſo tainted the ſame with their venemous Teeth that a great Murrain ſell upon their Cattel that grazed thereon. Alas Europe is now Infeſted not only with Land Marring p. 31Mice (which threatneth both a Famine of Bread, and a Famine of the Word too, Amos. 8.11.) but alſo with monſtrous and Landmarring Beaſts, ſuch as are butting puſhing Rams and ſlinking nauſty Goats, Ezek. 34.17.18.19.20. to wit, the Popiſh Clergy, who eat up the Beſt, and beat down the reſt, with their foul Feet, and for wholeſom, obtrude Brakiſh water upon men, to quench their Thirſt, muzling and miſleading ſome ſilly Souls, to feed upon Traditions, lying Legends, cheating Indulgences, vowed Pilgrimages, hard Pennances, &e. They are glad to eat ſuch as they can catch, but other more enlightned Souls as cannot touch, taſt nor handle with them, they thruſt with the ſide, and with the ſhoulder, v. 21. and puſh them with their Horns of Excommunications and Perſecutions, until they have ſcattered them ahroad. They force them out of the Fold, Flock, and Paſture of Gods Ordinances, adminiſtred in power and purity: in ſuch a caſe what can the Righteous do? Pſ. 18.3. They are not able to abide the puſhings of thoſe Monſtrous Beaſts, they muſt either Fly or Dye, they have not a Third for their choice, oh pray, that Chriſt (the good Shepard) may come and ſave his Flock from being a Prey to thoſe Monſters, and to Judge between Cattle and Cattle, and to cauſe thoſe unclean Beaſts to ceaſe out of this Land, and other Lands in Europe, v. 22 to 26. The Lion Nero, and other Slaughter-Slaves of Satan, aſſuredly ſhall not worry Gods Flock for ever. Tis Gods promiſe I will cauſe the unclean Spirit (of the monſtrous Beaſt) to paſs out of the Land, Zech. 13.2. But what a deadly Bite this deadly Beaſt may give at paſſing and parting we know not, morſus Beſtiae moribundae ſunt maxime mortiferi, the good Lord give us a good Deliverance from the laſt Bite. The third Predictive Sign or Wonder, is prodigies prodig…um, ſome Etymologizeth quaſi predicium, becauſe 'tis predictive and prognoſticating: others quaſi porro agendum [more and further to do] as a Prodigy portends God hath ſome more and further great Work to do in the World: in Greek 'tis called foreign terren, becauſe a Prodigy is an affrightful proſpect. In Hebrew 'tis called [Mopheth] a Jaſaph Splenduit, fulſit, p. 32Illuxit, becauſe Prodigies (eſpecially thoſe in the Heavens) have a ſhining ſpendour, which do dazle the Eyes of beholders, and oft Aſtoniſheth their Minds with their ſparkling and ſhining Luſtre. The word [Mopheth] Deut. 13.2. Is Tranſlated portentum (quia Indicat quid porro tendatur, becauſe it portends ſome further tendency of Providence) though there it be uſed for fallacious Wonders, which the Devil (by Jannes and Jambres) wrought, through Gods permiſſion, for the further hardning of Pharoah's Heart. True Portents, Prodigies, or Wonders (that do exceed the common courſe of Nature) are always Gods Seals, which he never ſets on for confirming an untruth: they have (in the general) a perſwading power to believe, and prompting us to awake out of our lazy ſlumbers; hence one wittily compares Prodigies expoſed to View, unto a Muſitians firſt ſtrokes upon his Inſtrument, to try in what tune it is: and then he puts forth his moſt excellent dexterity in playing over ſundry choice Leſſons, with moſt melodious and Raviſhing Muſick: Thus when the great God doth expoſe his wonderful Prodigies unto Publick view, and the knowledge of Mankind, it plainly portends that he therein is tuning his Inſtrument, (as he is the chief Muſitian, according to Davids Dedication to many of his Pſalms) and that he is about to play over ſome eminent Acts of Providence (which he will mannage throughout with moſt excellent skill) upon the Stage of the World, even ſuch curious Leſſons, (though conſiſting of Diſcords) which may prove ſad cordoliums to the VVicked, yet ſweet Cordials to the Godly.